The Serpent Power By Arthur Avalon

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THE SERPENT POWER

BY THE SAME AUTHOR

Principles of Tantra
Shakti and Shakta
The World As Power :

Reality

Life

Mind

Matter

Causality and Continuity
Consciousness
Garland of Letters

(Studies in Mantra Shastra)
The Great Liberation

( Mahdnirvdna Tantra)

Wave of Bliss
[Anandalaharl)

Greatness of Shiva
(Mahimnastava)

Hymns to the Goddess
Isha Upanishad

PLATE Ii

The Centres or Lotoses

Front is pie

THE SERPENT POWER

BEING THE

8HAT-CHAKRA-NIR0PANA AND
PADUKA-PANCHAKA

TWO WORKS ON BAY A YOGA, TRANSLATED FROM THE
SANSKRIT, WITn INTRODUCTION AND COMMENTARY

BY

ARTHUR AVALON

(SIR JOHN WOODROFPE)

(Fourth Edition)

Publishers :

GANESH & Co. (MADRAS) Ltd.
1950

Printed by C. Subbarayudu, at the Vasanta Press,
The Theosophical Society, Adyar, Madras

PREFACE

In my work “ Shakti and Shakta ” 1 outlined for the first
time the principles of “ Kundali-Yoga ” so much discussed
in some quarters, but of which so little was known.

This work is a description and explanation in fuller
detail of the Serpent Power (Kundall Shakti), and the
Yoga effected through it, a subject occupying a pre-eminent
place in the Tantra Shastra. It consists of a translation
of two Sanskrit works published some years ago in the
second volume of my series of Tantrik Texts, but hitherto
untranslated. The first, entitled “ Shatchakranirupana ”
(“ Description of and Investigation into the Six Bodily
Centres ”), has as its author the celebrated Tantrik Purna-
nanda Svarnl, a short note on whose life is given later. It
forms the sixth chapter of his extensive and unpublished
work on Tantrik Ritual entitled “ Shrltattvaehintamanl ”.
This has been the subject of commentaries by among others
Shangk|ira and Vishvanatha cited in Volume II of the
Tantrik Texts, and used in the making of the present
translation. The commentary here translated from the
Sanskrit is by Kallcharana.

The second text, called “ Paduka-Panchaka ” (“ Five-
fold Footstool of the Guru ”, deals with one of the Lotuses
described in the larger work. To it is appended a transla-
tion from the Sanskrit of a commentary by Kalicharana. To
the translation of both works I have added some further
explanatory notes of my own. As the works translated
are of a highly recondite character, and by themselves
unintelligible to the English reader, I have prefaced the

VI

THE SIX CENTRES AND THE SERPENT POWER

translation by a general Introduction in which I have
endeavoured to give (within the limits both of a work of
this kind and my knowledge) a description and explanation
of this form of Yoga. I have also included some plates of
the Centres, which have been drawn and painted according
to the description of them as given in the first of these
Sanskrit Texts.

It has not been possible in the Introduction to do more
than give a general and summary statement of the prin-
ciples upon which Yoga, and this particular form of it, rests.
Those who wish to pursue the subject in greater detail
are referred to my other published books on the Tantra
Shastra. In Principles of Tantra will be found general
Introductions to the Shastra and (in connection with the
present subjeot) valuable chapters on Shakti and Mantras.
In my recent work, Shakti and Shdkta (the second edition
of which is as I write reprinting), I have shortly summarised
the teaching of the Shakta Tantras and their rituals. In
my Studies in the Mantra Shastra, the first three parts of
which have been reprinted from the “ Vedanta Kesarl,” in
which they first appeared, will be found more detailed des-
criptions of such technical terms as Tattva, Causal Shaktis,
Kala, Nada, Bindu, and so forth, which are referred to in
the present book. Other works published by me on the
Tantra, including the “Wave of Bliss,” will be found in
the page of advertisements.

The following account of Purnananda, the celebrated
Tantrika Sadhaka of Bengal, afid author of the “ Shat-
chakranirupana,” has been collected from the descendants
of his eldest son, two of whom are connected with the
work of the Yarendra Research Sooiety, Rajshahi, to whose
Director, Sj. Akshaya Kumara Maitra, and Secretary,
Sj. Radha Govinda Baisak, I am indebted for the following
details :

PREFACE

Vll

Purnananda was a Rahri Brahmana of the Kashyapa
Gotra, whose ancestors belonged to the village of Pakrashi,
which has not as yet been identified. His seventh ancestor
Anantacharya is said to have migrated from Baranagara,
in the district of Murshidabad, to Kaitali, in the district
of Mymensingh. In his family were born two celebrated
Tantrika Sadhakas — namely, Sarvananda and Ptirnananda.
The descendants of Sarvananda reside at Mehar, while
those of Purnananda reside mostly in the district of My-
mensingh. Little is known about the worldly life of
Purnananda, except that he bore the name of Jagadananda,
and copied a manuscript of the Vishnupuranam in the
Shaka year 1448 (a.d. 152(5). This manuscript, now in the
possession of one of his descendants named Pandit Hari
Kishore Bhattacharya, of Raitali, is still in a fair state of
preservation. It was brought for inspection by Pandit
Satis Chandra Siddhantabhiishana of the Varendra Research
Society. The colophon states that Jagadananda Sharma
wrote the Purana in the Shaka year 1448.

This Jagadananda assumed the name of Purnananda
when he obtained his Dlksha (Initiation) from Brahma-
nanda and went to Kamarupa (Assam), in which province
he is believed to have obtained his “ Siddhi ” or state of
spiritual perfection in the Ashrama, which still goes by
the name of Vashishthashrama, situated at a distance of
about seven miles from the town of Gauhati (Assam).
Purnananda never returned home, but led the life of a
Paramahangsa and cohipiled several Tantrika works, of
which the Shiitattvachintamani, composed in the Shaka
year 1499 (a.d. 1577), Shyamarahasya, Shaktakrama, Tattva-
nandataranginl, and Yogasara are known.} His commentary
on the Kallkakarakuta hymn is well-known. The Shat-
chakranirupana, here translated, is not, however an inde-
pendent work, but a part of the sixth Patala of the

viii THE SIX CENTRES AND THE SERPENT POWER

ShrltattvaohintaiDanl.i According to a genealogical table of
the family of this Tantrika Acharya and Virachara Sadhaka,
given by one of his descendants, Purnananda is removed
from his present descendants by about ten generations.

This work has been on hand some five years, but
both the difficulties of the subject and those created by
the war have delayed its publication. I had hoped to
include some other plates of original paintings and draw-
ings in my possession bearing on the subject, but present
conditions do not allow of this, and I have therefore
thought it better to publish the book as it stands rather
than risk further delay.

Arthur Avalon

Ranchi

September 20, 1918

NOTE TO SECOND EDITION

Considering the recondite nature of the subject, the first
edition published by Messrs. Luzac & Co., London has
had a more rapid sale than was expected, and a call for a
second edition has enable^ me to revise the whole work and
to make several corrections and additions both in the
Introduction and Text. To this second edition has been
added the Sanskrit Text of the works here translated which
formerly appeared as Yol. 2 of the Tantrik Texts and which
has since gone out of print. This edition also contains in
addition to the original coloured plates of the Chakras, a
number of half-tone plates taken from Life, showing some
positions in KundalinI Yoga.

The Introduction deals in a general way with the
subject-matter of the Texts translated. T take however
this opportunity to say again that it has not been possible
to give here a full explanation of such matters, and refer my
reader . to my other works dealing with the Tantras and
their Ritual,* namely, Principles of Tantra, a work of
peculiar value in that it is a translation of the work of a
Bengali Pandit himself a Shakta unacquainted with the
English language but an inheritor of the old traditions ; as
also the second edition of my Shakti and Shakta dealing
with ritual, published since the date of my first Preface.
The Studies in Mantra Shastra referred to therein has
also recently been published under the title of Garland of
Letters. All such technical terms as Bindu, Nada and
the like used in the works translated have been fully ex-
plained therein as also the general principles of Mantra. It

X THE SIX CENTRES AND THE SERPENT POWER

is necessary also to know with accuracy the exact meaning
of the terms Consciousness, Mind, Life, Matter and so forth
as used in Vedanta and these have been given in the series
of little works under the general caption The World as
Power. It is not possible to understand the rationale of
Yoga without an accurate understanding of these funda-
mental terms. It has been rightly said that “ the practical
portion of all Yoga, specially of Raja Yoga, is concerned
with mental practices. It is therefore absolutely necessary
that the student of Y T oga should know what his mind is and
how it works {Raja Yoga, by Swanil Dayanand, p. 9). I
have given a short account of Sarvananda and his life in
the Hjndusthan Review. Other works by me on the Shastra
are noted in the advertisement sheet at the end of the book.

Les Andelys Eure
October, 1922

A. Avalon

“ We pray to the Paradevata united with Shiva, whose
s.ubstance is the pure nectar of bliss, red like unto vermilion,
the young flower of the hibiscus, and the sunset sky ; who,
having cleft Her way through the mass of sound issuing from
the clashing and the dashing of the two winds in the midst of
Sushumna, rises to that brilliant Energy which glitters with
the lustre of ton million lightnings. May She, KundalinI, who
quickly goes to and returns from Shiva, grant us the fruit of
Yoga ! She being awakened is the Cow of Plenty to Kaulas, and
the Kalpa Creeper of all things desired for those who worship
Her .” — Sharada Tilaka , xxv, 70.

CONTENTS

PAGE

Preface ....... v

Note to Second Edition - . ix

Introduction : .

I. Introductory .... 1

II. Bodiless Consciousness ... 25

III. Embodied Consciousness (Jivatma) . . 49

IV. Mantra ..... 83

V. The Centres or Lotuses (Chakra, Padma) . 103

VI. Practice (Yoga: Laya-Krama) . . 181

VII. Theoretical Bases of this Yoga . . 257

Text (Translation) :

Description of the Six Centres (Shat-

chakra Nirupana) .... 317

. The Fivefold Footstool (Padukapanchaka) . 489

Text (Sanskrit) ...... i — 144

ILLUSTRATIONS

PLATE

PAGE

I.

The Centres or Lotuses . . . Frontispiece

II.

Muladhara Chakra . . . .to

face

356

III.

Svadhishthana ,,

99

365

IV.

Manipuraka „

99

370

V.

Anahata „

99

382

VI.

Visuddha ...

99

392

VII.

Ajna „

99

414

VIIT.

Sahasrara „

99

430

YOGASANA ILLUSTRATIONS

IX.

Mahabedha according to Hathayogapradlpika

and Yamala ....

99

432

X.

Padmasana with Lauliki

99

440

XI.

Uddiyana Bandha in Siddhasana — 1st Stage

99

448

XII.

Uddiyana Bandha in Siddhasana — 2nd Stage

99

456

XIII.

'Mahabandha .....

99

464

XIV.

Mulabandha in Siddhasana .

99

472

XV.

Yoni Mudra in Siddhasana .

99

480

XVI.

Mahamudra .....

99

488

XVII.

Baddha-Padmasand ....

99

496

THE SIX CENTRES AND THE
SERPENT POWER

i

INTRODUCTION

The two Sanskrit works here translated — Shat-chakra-
nirupana (“ Description of the Six Centres, or Chakras ”)
and Pad nka- Panchaka (“ Fivefold Footstool ”) — deal with a
particular form of Tantrik Yoga named KundalinI Yoga, or,
as some works call it, Bhuta-shuddhi. These names refer to
the KundalinI Shakti, or Supreme Power in the human body
by the arousing of which the Yoga is achieved, and to the
purification of tile Elements of the body (Bhuta-shuddhi)
which takes place upon that event. This Yoga is effected
by a process technically known as Sliat-cliakra-bheda, or
piercing of the six Centres or Regions (Chakra) or Lotuses
(Padma) of khe body (which the work describes) by the
agency of KundalinI Shakti, which, in order to give it an
English name, I have here called the Serpent Power . 1
Kundala means coiled. The power is the Goddess (Devi)
KundalinI, or that whidh is coiled ; for Her form is that of
a coiled and sleeping serpent in the lowest bodily centre,
at the base of the spinal column, until by the means
described She is aroused in that Yoga which is named
after Her. KundalinI is the Divine Cosmic Energy in

' One of the names of this Devi is Bhujangl, or the Serpent.

2

THE SIX CENTRES AND THE SERPENT POWER

bodies ( v . post). The Saptabhumi, or seven regions (Lokas), 1
are, as popularly understood, an exoteric presentment of
the inner Tantrik teaching regarding the seven centres. 2

The Yoga is called Tantrik for a twofold reason. It
will be found mentioned in the Yoga Upanishads which
refer to the Centres, or Chakras, and in some of the
Puranas. The treatises on Hathayoga also deal with the
subject. We find even similar notions in systems other
than the Indian, from which possibly in some cases they
have been borrowed. Thus, in the Risala-i-haq-numa, by
Prince Mahomed Dara Shikoh, 3 a description is given of the
three centres “Mother of Brain,” or “Spherical heart”
(Dil-i-muddawar) ; the “ Cedar heart ” (Dil-i-sanowbari) ;
and the Dil-i-nilofari, or “ Lily heart Other references
may be found in the works of the Mahomedan Sufis. So
some of the Sufi fraternities (as the Naqshbandi) are said 5
to have devised, or rather borrowed, from the Indian Yogis' 5
the KundalinI method as a means to realization. 7 1 am

told that correspondences are discoverable between the

•

1 The seven “ worlds " Bhuh, Bliuvali, Svali, Maliah, Jana, Tapah,
Satya. See my “Wave of Bliss " (Comm, to v. 85). Lokas are what
are seen (lokyante) — that is, attained — and are hence the fruits of
Karma in the form of particular re-birth. Satyananda’s “ Comm, on
Isha Up.," Mantra 2. See p. 258.

3 That is, the six Chakras and the upper cerebral tent re, or Sahas-
r&ra. As to Upanishads and Puranas, see iiost.

8 “ The Compass of Truth.” The author was the eldest son of the
Emperor Shah-i-Jekan, and died in A. D. 1659. Its teaching is alleged
to be that of the secret doctrine of the “ Apostle of God."

4 Chapter I on Alam-i-nasut : the physical plane, or what the
Hindus call the Jagrat state. Ed. Rai Bahadur Srisha Chandra Vasu.

5 See “ The Development of Metaphysics in Persia," by Shaikh
Muhammad Iqbal, p. 110.

6 Al-Biruni is said to have translated Patanjali’s works, as also the
S&nkhya Sutras, into Arabic at the beginning of the eleventh century.

7 The author cited, however, says : “ Such methods of contempla-
tion are quite unislamic in character, and the higher Sufis do not attach
any importance to them."

INTRODUCTION

3

Indian (Asiatic) Shastra and the American-Indian Maya
Scripture of the Zunis called the Popul Vuh . 1 My informant
tells me that their “air-tube” is the Sushumna; their
“ twofold air-tube ” the Nadls Ida and Pingala. “ Hura-
lian,” or lightning, is Kundalini, and the centres arc depict-
ed by animal glyphs. Similar notions have been reported
to me as being held in the secret teaching of other com-
munities. That the doctrine and practice should be
widespread, we might expect, if it has a foundation on fact.
This form of Yoga is, however, in particular associated with
the Tantras or Againas, firstly, because these Scriptures are
largely concerned therewith. In fact, such orderly descrip-
tions in practical full detail as have been written are to be
found chiefly in the Hathayoga works and Tantras which
are the manuals, not only of Hindu worship, but of its
occultism. Next, Yoga through action on the lowest centre
seems characteristic of the Tantrik system, the adepts of
which are the custodians of the practical knowledge where-
by the general directions in the books may be practically
applied. The system is of a Tantrik character also in
respect of its selection of the chief centre of consciousness.
Various people have in antiquity assigned to various parts
of the body the seat of the “ soul ” or life, such as the
blood , 2 the heart and the breath. Generally the brain was
not so regarded. The Vaidik system posits the heart as
the chief centre of Consciousness — a relic of which notion
we also still preserve in such phrases as “ take it to heart ”
and to “ learn by heart ”, Sadhaka, which is one of the
five functions of Pitta ,' 1 and which is situated in the heart,

1 A translation was, I am told, begun and not finished by the
occultist James iTyse in Lucifer, the old Theosophical journal, which I
have not seen.

* Cf. the Biblical saying, " The blood is the life ”.

* See p. 12 of the Introduction to the third volume of mv Tantrik
^ Texts (Prapanchasara Tantra).

4

THE SIX CENTRES AND THE SERPENT POWER

indirectly assists in the performance of cognitive functions
by keeping up the rhythmic cardiac contractions, and it has
been suggested 1 that it was perhaps this view of the heart’s
construction which predisposed Indian physiologists to
hold it to be the seat of cognition. According to the
Tantras, however, the chief centres of consciousness arc to
be found in the Chakras of the corebro-spinal system and in
the upper brain (Sahasrara), which they describe, though
the heart is also recognized as a seat of the Jlvatma, or
embodied spirit, in its aspect as vital principle or Prana . 2
It is for the reasons mentioned that the lirst verse of the
Shat-chakra-nirupana here translated speaks of the Yoga
which is to be achieved “ according to the Tantras ”
(Tantranusarena) — that is, as Kallcharana, its Commenta-
tor, says, “ following the authority of the Tantras ”.

Recently some attention has been given to the subject
in Western literature of an occult kind. Generally its
authors and others have purported to give what they under-
stood to be the Hindu theory of the matter, but with con-
siderable inaccuracies. These are not limited to works of
the character mentioned. Thus, to take but two instances
of these respective classes, we find in a well-known Sanskrit
dictionary 3 that the Chakras are defined to be “ circles or
depressions (sic) of the body for mystical or chiromantic pur-
poses,” and their location has in almost every particular been

1 Kaviraja Kunjalala Bhishagaratna in liis edition of the Susliruta
Samhita. Another explanation, however may be given — namely, that
during man’s history the importance of the various perceptive centres
has in fact varied.

* According to some Indian views, the brain is the centre of the
mind and senses, and the heart that of life. Charaka says that the heart
is the root from which spring all other parts of the body, and is the
centre of some of the functions or organs. According to Sushruta, the
heart is the seat of sensations.

' Professor Monier Williams’ Sanskrit Dictionary, sub voce
“Chakra”.

INTRODUCTION

5

wrongly given. The Muladhara is inaccurately described
as being “ above the pubis N®r is the Svadhishth&na
the umbilical region. Anahata is not the root of the nose, but
is the spinal centre in the region of the heart ; Vishuddha
is not “ the hollow between the frontal sinuses,” but is the
spinal centre in the region of the throat. Ajna is not the
fontanelle or union of the coronal and sagittal sutures,
which are said to be the Brahmarandhra , 1 but is in the
position allotted to the third eye, or Jnanachakshu. Others,
avoiding such gross errors, are not free from lesser in-
accuracies. Thus, an author who, I am informed, had
considerable knowledge of things occult, speaks of the
Sushumna as a “ force ” which “ cannot be energised until
Ida and Pin gala have preceded it,” which “ passes to the
accompaniment of violent shock through each section of
the spinal marrow,” and which, on the awakening of the
sacral plexus, passes along the spinal cord and impinges
on the brain, with the result that the neopyhte finds
“ himself to be an unembodied soul alone in the black
abyss of empty space, struggling against dread and terror
unutterable ”. He also writes that the “ current ” of
KundalinI is called Nadi ; that the Sushumna extends as
a nerve to the Brahmarandhra ; that the Tattvas are seven
in number ; and other matters which are inaccurate. The
Sushumna is not a “ force,” 2 and does not pass and impinge
upon anything, but is the outer of the three Nadls, which
form the conduit for the force which is the arousing of
the Devi called Kundalihl, the Cosmic Power in bodies,
which force is not itself a Nadi, but passes through the
innermost, of Chitrini Nadi, which terminates at the

1 A term which is also employed to denote the Brahmanfull, in that
the latter is the passage whereby the Brahmarandhra in the cerebrum
is attained.

Except in the sense that everything is a manifestation of power.

6

THE SIX CENTRES AND THE SERPENT POWER

twelve-petalled lotus below the Sahasrara, from which ascent
is made to the Brahmanandhra. It would be easy to point
out other mistakes in writers who have referred to the
subject. It will be more profitable if I make as correct a
statement as my knowledge admits of this mode of Yoga.
But I desire to add that some modern Indian writers have
also helped to diffuse erroneous notions about the Chakras
by describing them from what is merely a materialistic or
physiological standpoint. To do so is not merely to mis-
represent the case, but to give it away ; for physiology does
not know the Chakras as they exist in themselves — that is,
as centres of consciousness — and of the activity of Siikslima
Prana-vayu or subtle vital force ; though it does deal with
the gross body which is related to them. Those who ap-
peal to physiology only are likely to return non-suited.

We may here notice the account of a well-known
“ Theosophical ” author 1 regarding what he calls the “ Force
centres ” and the “ Serpent Fire,” of which he writes that
he has had personal experience. Though its author also
refers to the Yoga Shastra, it may perhaps exclude error
if we here point out that his account does not profess to
be a representation of the teaching of the Indian Yogis
(whose competence for their own Yoga the author some-
what disparages), but that it is put forward as the Author’s
own original explanation (fortified, as he conceives, by certain
portions of Indian teaching) of the personal experience which
(he writes) he himself has had. This experience appears
to consist in the conscious arousihg of the “Serpent Fire,” a
with the enhanced “ astral ” and mental vision which he

1 “ The Inner Life, ” by C. W. Leadbeater, pp. 448-478, First Series.

* This and the following notes compare his and the Indian theory.
The Devi or Goddess is called Bhujangi or Serpent because at the
lowest centre (Muladhara) She lies “ coiled ” round the Linga. “ Coiled ”
= at rest. The Cosmic Power in bodies is here at rest ; when roused it
is felt as inten.se heat.

INTRODUCTION

7

believes has shown him what he tells us. 1 The centres, or
Chakras, of the human body are described to be vortices of
“etheric” matter" into which rush from the “astral” 3
world, and at right angles to the plane of the whirling disc,
the sevenfold force of the Logos bringing “ divine life ” into
the physical body. Though all these seven forces operate
on all the centres, in each of them one form of the force is
greatly predominant. These inrushing forces are alleged to
set up on the surface of the “ etheric double ” 4 secondary
forces at right angles to themselves. The primary force on
entrance into the vortex radiates again in straight lines,
but at right angles. The number of these radiations of the
primal force is said to determine the number of “ petals ” ’
(as the Hindus call them) which the “ Lotus " or vortex
exhibits. The secondary force rushing round the vortex
produces, it is said, the appearance of the petals of a flower,
or, “ perhaps more accurately, saucers or shallow vases of
wavy iridescent glass ”. In this way — that is, by the sup-
position of an etheric vortex subject to an incoming force of
the Logos — both' the “ Lotuses ” described in the Hindu
books and the number of their petals is accounted for by
the author, who substitutes for the Svadhishthana centre a
six-petalled lotus at the spleen, 4 and corrects the number
of petals of .the lotus in the head, which he says is not a
thousand, as the books of this Yoga say, “ but exactly AGO ’7’
The “ etheric ” centre which keeps alive the physical vehicle

1 Certain Siddhis or occult powers are acquired at each centre as
the practitioner works his way upwards.

The petals of the lotus are Prana -shakti manifested by Prana -
vayu or vital force. Each lotus is a centre of a different form of
matter” (Bhuta) there predominant. — A.A.

* This is a Western term. — A.A.

* Not mentioned in the account here given. — A.A.

' See last note but three.

So little attention seems to be given to exactitude in this matter
that one of the letters is dropped in order to make 1,000 petals — that is,
50X20. “Thousand ” is, here, only symbolic of magnitude. — A.A.

8

THE SIX CENTRES AND THE SERPENT POWER

is said to correspond with an “ astral ” centre of four dimen-
sions, but between them is a closely woven sheath or web
composed of a single compressed layer of physical atoms,
which prevents a premature opening up of communication
between the planes. There is a way, it is said, in which these
may be properly opened or developed so as to bring more
through this channel from the higher planes than ordinarily
passes thereby. Each of these “ astral ” centres has certain
functions : at the navel, a simple power of feeling ; at the
spleen, “ conscious travel ” in the astral body ; at the heart,
“ a power to comprehend and sympathise with the vibra-
tions of other astral entities ” ; at the throat, power of
hearing on the astral plane ; between the eyebrows, “ astral
sight ” ; at the “ top of the head,” perfection of all faculties
of the astral life. 1 These centres are therefore said to take the
place to some extent of sense organs for the astral body. In
the first centre, “ at th6 base of the spine,” is the “ Serpent
Fire,” or Kundalini, which exists in seven layers or seven
degrees of force. 51 This is the manifestation in etheric matter,
on the physical plane, of one of the great world forces, one of
the powers of the Logos of which vitality and electricity are
examples. It is not, it is said, the same as Prana, or vitality. 1 ’
The “ etheric centres ” when fully aroused by the “ Serpent
Fire ” bring down, it is alleged, into physical consciousness
whatever may be the quality inherent in the astral centre
which corresponds to it. When vivified by the “ Serpent
Fire ” they become gates of connection between the physical

1 Certain Siddhis are said to be gained at each centre. But the top
of the head is far beyond the “ astral ” life. There Samadhi, or union
with the Supreme Consciousness, is had. — A.A.

a Parashabda which is Kundalini in Her aspect as cause of all sound
has seven aspects from Kundall to Bindu. — A.A.

5 Kundall is Shabdabrahman or the “ Word (Vak) ” in bodies, and
is in Her own form (Svarflpa) Pure Consciousness, and is all Powers
(Sarvashaktimayl). Kundalini is in fact the cosmic energy in bodies
and as such the cause of all and though manifesting as, is not confined
to, any of Her products.- A.A.

INTRODUCTION

9

and “ astral ” bodies. When the astral awakening of these
centres first took place, this was not known to the physical
consciousness. But the sense body can now “ be brought
to share all these advantages by repeating that process of
awakening with the etheric centres ”. This is done by the
arousing through will-force of the “ Serpent Fire,” which
exists clothed in “ etheric matter in the physical plane, and
sleeps 1 in the corresponding etheric centre — that at the
base of the spine ”. When this is done, it vivifies the higher
centres, with the effect that it brings into the physical con-
sciousness the powers which were aroused by the develop-
ment of their corresponding astral centres. In short, one
begins to live on the astral plane, which is not altogether
an advantage, were it not that entry into the heaven world
is said to be achieved at the close of life on this plane . 2
Thus, at the second centre, one is conscious in the physical
body “ of all kinds of astral influences, vaguely feeling that
some of them are friendly and some hostile without in the
least knowing why ”. At the third centre one is enabled to
remember “ only partially ” vague astral journeys, with
sometimes half-remembrance of a blissful sensation of flying
through the air. At the fourth centre man is instinctively
aware of the joys and sorrows of others, sometimes repro-
ducing in hinaself their physical aches and pains. At the
arousing of the fifth centre he hears voices “ which make all
kinds of suggestions to him ”. Sometimes he hears music

“ or other less pleasant sounds ’’. 3 Full development secures
«

1 Kundalim is called the Serpent (Bhujangi). She sleeps in the
Muladhara. As to what She is, see last note. She sleeps because She
is at rest. Then man’s consciousness is awake to the world, Her
creation, in which She is immanent. When She awakes and Yoga is
completed man sleeps to the world and enjoys super- worldly experience.

4 en d of Kundall Yoga is beyond all Heaven worlds. No Yogi
seeks Heaven ” but union with that which is the source of all worlds.

According to the text translated, the sound of the Shabdabrahman
is heard at the Anahata, or fourth centre. — A. A.

10

THE SIX CENTRES AND THE SERPENT POWER

clairaudienee in* the “ astral ” plane. The arousing of the
sixth centre secures results which are at first of a trivial
character, such as “ half seeing landscapes and clouds of
colour,” but subsequently amount to clairvoyance. Here
it is said there is a power of magnification by means of an
“ etheric ” flexible tube which resembles “ the microscopic
snake on the head-dress of the Pharaohs The Power to
expand or control the eye of this “ microscopic snake ” is
stated to be the meaning of the statement, in ancient books,
of the capacity to make oneself large or small at will . 1
When the pituitary body is brought into working order, it
forms a link with the astral vehicle, and when the Fire
reaches the sixth centre, and fully vivifies it, the voice of
the “ Master ” (which in this case means the higher self in
its various stages) is heard . 2 The awakening of the seventh
centre enables one to leave the body in full consciousness.
“ When the fire has thus passed through all these centres in
a certain order (which varies for different types of people),
the consciousness becomes continuous up to the entry into
the heaften world 5 at the end of the life on the astral plane.”
x/There are some resemblances between this account and
the teaching of the Yoga Shastra, with which in a general
way the author cited appears to have some acquaintance,
and which may have suggested to him somo features of his
account. There are firstly seven centres, which with one
exception correspond with the Chakras described. The
author says that there are three other lower centres, but
that concentration on them is full of danger. What these
are is not stated. There is no centre lower, that I am aware

* There is no mention of such a “ snake ”. The Siddliis Amina, etc.,
do not depend on it. It is consciousness which identifies itself with the
small or the great. — A.A.

2 As the text here translated says, the Ajna is so called because
here is received the command of the Guru from above. — A.A.

a See note 2, page 9 ante .

INTRODUCTION

11

of, than the Mfiladhara (as the name “ rOot-centre ” itself
implies), and the only centre near to it which is excluded,
in the above-mentioned account, is the Apas Tattva centre,
or Svadhishthana. Next there is the Force, “the Serpent
Fire,” which the Hindus call Kundalinl, in the lowest
centre, the Mftladhara. Lastly, the effect of the rousing
of this force, which is accomplished by will power (Yoga-
bala),' is said to exalt the physical consciousness through
the ascending planes to the “ heaven world To use the
Hindu expression, the object and aim of Shat-chakra-bheda
is Yoga. This is ultimately union with the Supreme Self
or Paramatma ; but it is obvious that, as the body in its
natural state is already, though unconsciously, in Yoga,
otherwise it would not exist, each conscious step upwards
is Yoga, and there are many stages of such before complete
or Kaivalya Mukti is attained. This and, indeed, many
of the preceding stages are far beyond the “heaven world”
of which the author speaks. Yogis are not concerned with
the “heaven world,” but seek to surpass it; otherwise
they are not Yogis at all. What, according to this theory,
manifested force apparently does is this : it enhances the
mental and moral qualities of the self-operator as they
existed at the time of its discovery. But if this be so,
such enhancement may be as little desirable as the original
state. Apart from the necessity for the possession of health
and strength, the thought, will and morality, which it is
proposed to subject to its influence must be first purified
and strengthened before they are intensified by theVivifying
influence of the aroused force. Further, as I have else-
where pointed out, 2 the Yogis say that the piercing of the

1 With the aid of bodily purification, certain Asanas and Mudriis
O', post).

° In the first edition of my Mahanirvana Tantra, CXXIY.

12

THE SIX CENTRES AND THE SERPENT POWER

Brahmagranthi or “ knot ” 1 sometimes involves considerable
pain, physical disorder, and even disease, as is not unlikely
to follow from concentration on such a centre as the navel
(Nabhipadma).

To use Hindu terms, the Sadhaka must be competent
(Adhikarl), a matter to be determined by his Guru, from
whom alone the actual method of Yoga can be learned.
The incidental dangers, however, stated by the author, go
beyonid— any mentioned to_ nm hy d-udjans t hem selves, who
seem to be in general unaware of the subject of “phallic
sorcery,” to which reference is made by the author, who
speaks of Schools of (apparently Western) “ Black Magic ’’
which are said to use KundalinI for the purpose of stimulat-
ing the sexual centre. Another author says : 2 3 “ The

mere dabbler in the pseudo-occult will only degrade his
intellect with the puerilities of psychism, become the prey
of the evil influence of the phantasmal world, or ruin his
soul by the foul practices of phallic sorcery — as thousands
of misguided people are doing even in this age.” Is this
so ? It is possible that perverse or misguided concentration
on sexual and connected centres may have the effect alluded
to. And it may be that the Commentator Lakshmldhara
alludes to this when he speaks of Uttara Kaulas who arouse
KundalinI in the Miiladhara to satisfy their desire for
world-enjoyment and do not attempt to lead Her upwards
to the Highest Centre which is the object of Yoga seeking
super- worldly bliss. Of such, a Sanskrit verse runs “ they
are the true prostitutes ”. I have, however, never heard
Indians refer to this matter, probably because it does not
belong to Yoga in its ordinary sense, as also by reason of
the antecedent discipline required of those who would

1 There are three “knots” which have to be pierced or centres

where the force of Mayft is particularly strong.

3 “ The Apocalypse Unsealed, ” p. 62.

INTRODUCTION

18

undertake this Yoga, the nature of their practice, and the
aim they have in view, such a possibility does not come
under consideration. The Indian who practises this or
any other kind of spiritual Yoga ordinarily does so not on
account of a curious interest in occultism or with a desire
to gain “ astral ” or similar experiences. 1 His attitude in
this as in all other matters is essentially a religious one,
based on a firm faith in Brahman (Sthiranishtha), and in-
spired by a desire for union with It, which is Liberation.!^"""
What is competency for Tantra (Tantrashastradhikara)
is described in the second chapter of the Gandharva Tantra
as follows : The aspirant must be intelligent (Daksha), with
senses controlled (Jitendriya), abstaining from injury to all
beings (Sarvahimsavinirmukta), ever doing good to all
(Sarvapranihite ratah), pure (Shuchi) ; a believer in Veda
(Astika), whose faith and refuge is in Brahman (Brahmish-
thah, BrahmavadI, Brahml, Brahmaparayana), and who is a
non-dualist (Dvaitahlna). “ Such an one is competent in
this Scripture, otherwise he is no Sadhaka ”. (So’smin
shastre, dhikaii syat tadanyatra na sadhakah.) With such
an attitude it is possible that, as pointed out by an Indian
writer (Ch. VII post), concentration on the lower centres \
associated with the passions may, so far from rousing, quiet j
them. It is quite possible, on the other hand, that another
attitude, practice, and purpose, may produce another result.
To speak, however, of concentration on the sexual centre isi
itself misleading, for the Chakras are not in the gross body,)
and concentration is don’e upon the subtle centre, with its
presiding Consciousness, even though such centres may have
ultimate relation with gross physical function. Doubtless,

1 Those who do practise magic of the kind mentioned, work only
in the lowest centre, have recourse to the Prayoga, which leads to
Nayika Siddhi, whereby commerce is had with female spirits and the
like. The process in this work described is one upon the path of
Liberation and has nothing to do with sexual black magic.

14

THE SIX CENTRES AND THE SERPENT POWER

also, there is a' relationship and correspondence between
(the Shaktis of the mental and sexual centres, and the force
|of the latter, if directed upwards, extraordinarily heightens
a ll me ntal and physical functioning - . 1 In fact those who
are “ centred ” know how to make all their forces converge
upon the object of their will, and train and then use all
such forces and neglect none. The experienced followers
of this method, however, as I have stated, allow that this
method is liable to be accompanied by certain inconveni-
ences or dangers, and it is therefore considered inadvisable
except for the fully competent (Adhikiiri).

There are, on the other hand, many substantial points
of difference between the account which has been sum-
marized and the theory which underlies the form of Yoga
with which this work deals. The terminology and classi-
fication adopted by that account may be termed “ Theo-
sophical ” 2 ; and though it may be possible for those who
arc familiar both with this and the Indian terminology to
establish points of correspondence between the two systems,
it must by no means be assumed that the connotation even
in such eases is always exactly the same. For though
“ Theosophical ” teaching is largely inspired by Indian ideas,
the meaning which it attributes to the Indian terms which
it employs is not always that given to these terms by Indians
themselves. This is sometimes confusing and misleading,
a result which would have been avoided had the writers of
this school adopted in all cases their own nomenclature and

Mind, Breath and Sexual function are interconnected. The aim
iof the Yogi is to carry “ his seed high ” to be Crddhvaretas as it is
called. For this purpose the Viparlta Mudriis are designed.

2 I am aware that the Theosophical Society has no official doctrine.
What I call “ Theosophical ” are the theories put forward by its leading
exponents and largely accepted by its members. I put the word in
inverted commas to denote doctrine so taught and held by this Society,
with which doctrines, Theosophy, in its general sense, is not necessarily
wholly identified.

INTRODUCTION

15

definitions. 1 Though for the visualization’ of our concep-
tions the term “ planes ” is a convenient one, and may be
so employed, the division by “ principles ” more nearly
adumbrates the truth. It is not easy for me to correlate
with complete accuracy the Indian and Theosophical
theories as to man’s principles. It has, however, been
^stated 2 that the physical body has two divisions, the
t‘ dense ” and “ etheric ” body ; that these correspond to the
Annamaya and Pranamaya Koshas, and that the “ astral ”
ibody corresponds to the Karnik or desire side of the Mano-
/mayakosa or mental sheath. Assuming for argument the
alleged correspondence, then the “etheric centres” or
Chakras, according to this account, appear to be centres of
energy of the Prana-vayu or Vital Force. The lotuses are
also this and centres of the universal consciousness.
jKundalini is the static form of the creative energy in bodies
iwhich is the source of all energies, including Prana. Accord-
ing to this author’s theory, KundalinI is some force which
is distinct from Prana, understanding this term to mean
vitality or the life-principle, which on entrance into the
body shows itself in various manifestations of life which
are the minor Pranas, of which inspiration is called by the
general name of the force itself (Prana). Verses 10 and 11
say of Kundalini : “ It is She who maintains all the beings
(that is, Jlva, Jlvatma) of the world by means of inspiration
and expiration.” She is thus the Prana Devatii, but, as
She is (Comm., vv. 10 and 11) Sftshti-sthiti-layatmika, all

1 Thus, the Theosophical Sanskrit is t Srlsha Chandra Va.su, in his
“ Introduction to Yoga Philosophy,’’ calls the Linga Sharlra “ the
ethereal duplicate ” (p. 85). According to the ordinary Indian use of
that term the Linga Sharlra is the subtle body — that is, the Antah-
karana and Indriyas — vehicled by the Tanmatras, or according to ano-
ther account, the five Prftnas. Elsewhere (p. 51) it is called the
" Astral ” body, and some statements are made as to the Chakras which
are not in accordance with the texts with which I am acquainted.

* “ Ancient Wisdom," p. 176, by Dr. A. Besant.

16

THE SIX CENTRES AND THE SERPENT POWER

forces therefore are in Her. She is, in fact, the Shabda-
brahman or “Word” in bodies. The theory discussed
appears to diverge from that of the Yogis when we consider
the nature of the Chakras and the question of their vivifi-
cation. According to the English author’s account, the
Chakras are all vortices of “ etheric matter,” apparently of
the same kind and subject to the same external influence
of the inrushing sevenfold force of the “ Logos ” but differ-
ing in this, that in each of the Chakras one or other of their
sevenfold forces is predominant. Again, if, as has been
stated, the astral body corresponds with the Manomaya-
kosa, then the vivification of the Chakras appears to be,
according to this account, a rousing of the Kamik side of
the mental sheath. According to the Hindu doctrine, these
Chakras are differing centres of consciousness, vitality and;
Tattvik energy. Each of the five lower Chakras is the 1
centre of energy of a gross Tattva — that is, of that form of
Tattvik activity or Tanmatra which manifests the Malia-
bhuta or sensible matter. The sixth is the centre of the
subtle mental Tattva, and the Sahasrara is not called a
Chakra at all. Nor, as stated, is the splenic centre included
among the six Chakras which are dealt with here,
t In the Indian system the total number of the petals
corresponds with the number of the letters of the Sanskrit
Alphabet , 1 and the number of the petals of any specific
lotus is determined by the disposition of the subtile
“ nerves ” or Nadls around it. These petals, further, bear
subtile sound-powers, and are fifty 1 in number, as are the
letters of the Sanskrit Alphabet.

This Sanskrit work also describes certain things which
are gained by contemplation on each of the Chakras. Somet
of them are of a general character, such as long life, freedom
from desire and sin, control of the senses, knowledge, powerj

‘ Which are sometimes given as 50 and sometimes as.Sl.

INTRODUCTION

17

of speech and fame. Some of these and other qualities arei
results common to concentration on more than one Chakra. I
Others are stated in connection with the contemplation
upon one centre only. Such statements seem to be made,
not necessarily with the intention of accurately recording
the specific result, if any, which follows upon concentration
upon a particular centre, but by way of praise for increased
self-control, or Stuti-vada ; as where it is said in v. 21 that
contemplation on the Nabhi-padma gains for the Yogi
power to destroy and create the world.

It is also said that mastery of the centres may produce
various Siddliis or powers in respect of the predominating
elements there. And this is, in fact, alleged. 1 2 Pandit \
Ananta Shastrl says : s “ We can meet with several persons
every day elbowing us in the streets or bazaars who in all
sincerity attempted to reach the highest plane of bliss, but
fell victims on the way to the illusions of the psychic
world, and stopped at one or the other of the six Chakras.
They are of varying degrees of attainment, and are seen to
possess some power which is not found even in the best
intellectuals of the ordinary run of mankind. That this
school of practical psychology was working very well in
India at one time is evident from these living instances
(not to speak of the numberless treatises on the subject) of
men roaming about in all parts of the country.” The mere
rousing of the Serpent power does not, from the spiritual
Yoga standpoint, amount to mjjch. Nothing, however, of
real moment, from the higher Yogi’s point of view, is
achieved until the Ajna Chakra is reached. Here, again, it
is said that the Sadhaka whose Atma is nothing but a

1 See Yogatattva Upanishad, where contemplation on the Earth
centre secures mastery over earth, etc. At the same time it points out
that these “ powers ” are obstacles to Liberation.

2 Anandalaharl, p. 35.

2

18

THE SIX CENTRES AND THE SERPENT POWER

meditation on this lotus “becomes the creator, preserver
and destroyer of the three worlds ” ; and yet, as the com-
mentator points out (v. 84), “This is but the highest
Prashamsa-vada or Stutiv&da, that is, complement — which in
Sanskrit literature is as often void of reality as it is in our
ordinary life. Though much is here gained, it is not until
the Tattvas of this centre are also absorbed, and complete
knowledge 1 of the Sahasrara is gained, that the Yogi attains
that which is both his aim and the motive of his labour,
cessation from rebirth which follows on the control and
concentration of the Chitta on the Shivasthanam, the
Abode of Bliss. It is not to be supposed that simply
because the Serpent Fire has been aroused that one has
thereby become a Yogi or achieved the end of Yoga.
There are other points of difference which the reader will
discover for himself, but into which I do not enter, as
my object in comparing the two accounts has been to
establish a general contrast between this modern account
and that of the Indian schools. I may, however, add that
the differences are not only as to details. The style of
thought differs in a way not easy shortly to describe, but
which will be quiokly recognized by those who have some
familiarity with the Indian Scriptures and mode of thought.
The latter is ever disposed to interpret all processes and
their results from a subjective standpoint, though for the
purposes of Sadhana the objective aspect is not ignored. The
Indian theory is highly philosophical. Thus, to take but one
instance, whilst the Rt. Rev. Leadbeater attributes the

' This, it is obvious, comes only after long effort, and following on
less complete experiences and results. According to Indian notions,
success (Siddhi) in Yoga may be the fruit of experiences of many pre-
ceding lives. KundalinI must be gradually raised from one centre to
another until she reaches the Lotus in the cerebrum. The length of
time required varies in the individual — it may be years ordinarily or
in exceptional cases months.

INTRODUCTION

19

power of becoming large or small-at will (Anima and Mahimft
Siddhi) to a flexible tube or “ microscopic snake ” in the
forehead, the Hindu says that all powers (Siddhi) are the
attributes (Aishvarya) of the Lord Ishvara, or Creative Con-
sciousness, and that in the degree that the Jiva realizes
that consciousness 1 he shares the powers inherent in the
degree of his attainment.

That which is the general characteristic of the Indian
systems, and that which constitutes their real profundity,
is the paramount importance attaohed to Consciousness
and its states. It is these states which create, sustain and
destroy the worlds. Brahma, Vishnu and Shiva are the <
names for functions of the one Universal Consciousness I
operating in ourselves. And whatever be the means em-j
ployed, it is the transformation of the “ lower ” into'
“ higher ” states of consciousness which is the process and i
fruit of Yoga and the cause of all its experiences. In this
and other matters, however, we must distinguish both
practice and experience from theory. A similar experience
may possibly be gained by various modes of practice,
and an experience may be in fact a true one, though
the theory which may be given to account for it is
incorrect.

The following sections will enable the reader to pursue
the comparison for himself.

As regards practice I am told that Kundalini cannot
be roused except in the MuladStra and by the means here
indicated, though this may take place by accident when
by chance a person has hit upon the necessary positions and
conditions, but not otherwise. Thus the story is told of a

' As this is by the Devi’s grace, She is called “ the giver of the
eight Siddhis ” (Ishitv&dyashtasiddhidS). See Trishati, II. 47. She gives
^Aishvarya.

20 THE SIX CENTRES AND THE SERPENT POWER

knan being found whose body was as cold as a corpse, though
jche top of the head was slightly warm. ( This is the state
jju Kundall-yoga, Samadhi.) He was massaged with ghee
(clarified butter), when the head got gradually warmer. TheJj
warmth descended to the neck, when the whole body re-j(
gained its heat with a rush. The man came to conscious-
ness, and then told the story of his condition. He said he f
had been going through some antics, imitating the posture]
.of a Yogi, when suddenly “ sleep ” had come over him. It
was surmised that his breath must have stopped, and that,
jeing in the right position and conditions, he had un-
wittingly roused Kundall, who had ascended to Her cerebral
/centre. Not, however, being a Yogi he could not bring her
down again. This, further, can only be done when the
Nadis (v. post ) are pure. I told the Pandit (who gave me
this story, who was learned in this Yoga, and whose brother
practised it) of the case of a European friend of mine who
was not acquainted with the Yoga processes here described,
though he had read something about Kundall in translation
of Sanskrit works, and who, nevertheless, believed he had
roused Kundall by meditative processes alone. In fact, as
he wrote me, it was useless for him as a European to go
into the minutiae of Eastern Yoga. He, however, saw the
“ nerves ” Ida and Pingala (v. post), and the “ central fire ”
with a trembling aura of rosy light, and blue or azure light,
and a white fire whioh rose up into the brain and flamed
out in a winged radiance on either side of the head. Fire
was seen flashing from centre to centre with such rapidity
that he could see little of the vision, and movements of
forces were seen in the bodies of others. The radiance or
aura round Ida was seen as moonlike — that is, palest azure
— and Pingala red or rather pale rosy opalescence. Kundall
appeared in vision as of intense golden-like white fire rather
burled spirally. Taking the centres, Sushumna, Ida aUd

INTRODUCTION

21

Pingalft, to be symbolized by the Caduceus of Mercury,' the
little ball at the top of the rod was identified with the Sahas*
rata or pineal gland , 1 2 and the wings as the flaming of auras on
each side of the centre when the fire strikes it. One night,
being abnormally free from the infection of bodily desires,
he felt the serpent uncoil, and it ran up, and he was “ in
« fountain of fire,” and felt, as he said, “ the flames spread-
ing wingwise about my head, and there was a musical
clashing as of cymbals, whilst some of these flames, like
emanations, seemed to expand and meet like gathered
wings over my head. I felt a rocking motion. I realy felt
frightened, as the Power seemed something which could
consume me.” My friend wrote me that in his agitation
he forgot to fix his mind on the Supreme, and so missed a
divine adventure. Perhaps it was on this account that he
said he did not regard the awakening of this power as a
very high spiritual experience or on a level with other states
of consciousness he experienced. The experience, however, \
convinced him that there was a real science and magic in
the Indian books which treat of occult physiology.

The Pandit’s observations on this experience were as
follows : If the breath is stopped and the mind is carried
downwards, heat is felt. It is possible to “ see ” Kundalini
with the mental eye, and in this way to experience Her
without actually arousing Her and bringing Her up, which
can only be effected by the Yoga methods prescribed.
Kundalini may have thus bee^ seen as Light in the basal
centre (Muladhara). It was the mind (Buddhi) (v. post)
which perceived Her, but as the experiencer had not been

1 In which the rod is the central channel (Sushumna), which is inter-
laced by the Ida and Pingala sympathetics, the points of section beingat
the centres. The two wings at the top are the two lobes or petals of
the Ajna Chakra.

’ Here I differ. The Sahasrara is at the top of the skull or upper
brain. The pineal gland is much lower in the region of the Ajnfi, Chakra.

32

THE SIX CENTRES AND THE SERPENT POWER

taught the praotice he got oonfused. There is one simple
teat whether the Shakti is aotually’ aroused. When she
ia aroused intense heat is felt at that spot but when she'
leaves a particular centre the part so left becomes as cold
and apparently lifeless as a corpse. The progress upwards
may thus be externally verified by others. When the
Shakti (Power) has reached the upper brain (Sahasrara) the
whole body is oold and corpse-like ; except the top of the*,
skull, where some warmth is felt, this being the place where*
the statio and kinetic aspects of Consciousness unite.

The present work is issued, not with the object of
establishing the truth or expediency of the principles and:
methods of this form of Yoga, a matter which each will
determine for himself, but as a first endeavour to supply,

more particularly for those interested in occultism and
mysticism, a fuller, more acourate and rational presentation
of the subjeot.

An understanding of the recondite matters in the
treatise here translated is, however, only possible if we first
shortly summarize some of the philosophical and religious
doctrines which underlie this work, and a knowledge of
which in his reader is assumed by its author.

The following sections, therefore, of this Introduction
will deal firstly with the concepts of Consciousness 1 and
of the unoonscious, as Mind, Matter and Life and with their
association in the Embodied Spirit or Jlvatma. Nextly the
kinetic aspeot of Spirit, or Shakti, is considered ; its creative
ideation and manifestation in the evolved Macrocosm and in
the human body or Miorocosm (Kshudra-brahm&nda), which
is a replioa on a small scale of the greater world. For as is
said in the Vishvas&ra Tantra, “ What is here is elsewhere.

* For the meaning of this term as here used, see my “ Shakti and
Shftkta".

INTRODUCTION

28

What is not here is nowwhere ” (Yad ih&sti tad anyatra
yannehfisti na tat kvachit). After an account of the “ Word”
and the letters of speech, I conclude with the method of in-
volution or Yoga. The latter will not be understood unless
the subject of the preceding sections has been mastered.

It is necessary to explain’ and understand the theory
of world-evolution even in the practical matters with whioh
this work is concerned. For as the Commentator says in
v. 89, when dealing with the practice of Yoga, the rule is
that things dissolve into that from which they originate,
and the Yoga process here described is such dissolution
(Lflya). This return or dissolution process (Nivritti) in
Yoga will not be understood unless the forward or creative
(Bravritti) process is understood. Similar considerations
apply to other matters here dealt with.

So also will a short analysis of the Shakta doctrine of
Power be of value.

All that is manifest is Power (Shakti) as Mind, Life
and Matter. Power implies a Power- Holder (Shaktiman)j
There is no Power-Holder without Power, or Power with-\
out Power-Holder. The Power-Holder is Shiva. Power is
Shakti, the Great Mother of the Universe. There is no
Shiva without Shakti, or Shakti without Shiva. The two
as they are in themselves are one. They are each Being,
Consciousness and Bliss. These three terms are chosen to
denote ultimate Reality, because Being or ‘ Is-ness ’, as
distinguished from particular ^rms of Being, cannot be
thought away. ‘To be ’ again is “ to be conscious ” and
lastly perfect Being-Consoiousness is the Whole, and un-
limited unconstrained Being is Bliss. These three terms
stand for the ultimate creative Reality as it is in itself.
By the imposition upon these terms of Name (N&ma) and
Form (RUpa) or Mind and Matter, we have the limited
Being-ConsciouBness and Bliss which is the Universe.

24 THE SIX CENTRES AND THE SERPENT POWER

What then • of Power when there is no Universe ? It
fis then Power to Be, to self -conserve and resist ohange. In
(evolution it is Power to become and to change, and in its
{manifestation as forms it is as material cause, the changeful
(Becoming of Worlds. Becoming does not = God, for it is finite
form and He is the formless infinite. But the essence' of
these forms is infinite Power which = infinite Power-Holder.
It is He who puts forth Power and creates the Universe.

Rest implies Activity, and Activity implies Rest.
Behind all activity there is a static background. Shiva
represents the static aspect of Reality and Shakti the
moving aspect. The two, as they are ib themselves, are
one. 1 All is Real, both Changeless and Changeful. Maya
tie not in this system “illusion”, but is in the concise
I words of the Shakta Sadhaka Kamalakanta ‘ the Form of
]the Formless ’ (Shu nvasva akara iti Maya). The world is
\ts form and these forms are therefore Real.

I Man is then as to his essence the static Power-Holder,
0r Shiva who is pure Consciousness ; and, as Mind and
Body, he is the manifestation of Shiva’s Power, or Shakti
or Mother. He is thus Shiva- Shakti. He is as he stands
an expression of Power. The object of Sadhana or Worship
and Yoga is to raise this Power to its perfect expression,
which is perfect in the sense of unlimited experience. One
mode of so doing is the Yoga here described, whereby man
exchanges his limited or worldly experience for that which
is the unlimited Whole (Ptirna) or Perfect Bliss.

1 See as to Power, Chhand. Up., 6-2-1 ; 6-8-4 ; 6-8-6; 7-26-1 ; 6-2-8.
Taitt. Up. Sveta. Up., 1-8 ; 6-8. Rigveda 8., 10-129-2 ; 10-129-5. Taitt. Br.,
8-8; 17-8. Yajurveda, 7-8-14-1. Mund. Up., 1-9. Karma Porftna, 1-12-28.

II

BODILESS CONSCIOUSNESS

1 The bases of this Yoga are of a highly metaphysical and
■scientific character. For its understanding there is required

i

a full acquaintance with Indian philosophy, religious doc-
trine, and ritual in general, and in particular with that
presentment of these three matters which is given in the
Shakta and Monistic (Advaita) 1 Shaiva Tantras. It would
need more than a bulky volume to describe and explain in
any detail the nature and meaning of this Yoga, and the
bases on which it rests. I must, therefore, assume in the
reader either this general knowledge or a desire to acquire
it, and confine myself to such an exposition of general
principles and leading facts as will supply the key by which
the doors leading to a theoretical knowledge of the subject
may be opened by those desirous of passing through and
beyond thqm, and as will thus facilitate the understanding
of the difficult texts here translated. For on the practical
side I can merely reproduce the directions given in the
books together with such explanations of them as I have
received orally. Those who wj^h to go farther, and to put
into actual process this Yoga, must first satisfy themselves
of the value and suitability of this Yoga and then learn
directly of a Guru who has himself been through it (Siddha).
His experience alone will say whether the aspirant is capable
of success. It is said that of those who attempt it, one out

l As to the Advaita of Shakta Tantra, see “ Shakti and Shakta,’
8rd Edition.

26

THE SIX CENTRES AND THE SERPENT POWER

of a thousand nlay have success. If the latter enters upon
the path, the Guru alone can save him from attendant risks,
moulding and guiding the practice as he will according to
the particular capacities and needs of his disciple. Whilst,
therefore, on this heading it is possible to explain some
general principles, their application is dependent on the
oirohmstances of each particular case.

The ultimate or irreducible reality is * Spirit ’ in the
sense of Pure Consciousness (Chit, Samvit) from out of
which as and by its Power (Shakti), Mind and Matter
proceed. Spirit 1 is one. There are no degrees or differen- 1
ces in Spirit. The Spirit whioh is in man is the one Spirit
which is in everything and which, as the object of worship, j
is the Lord (Ishvara) or God. Mind and Matter are many
and of many degrees and qualities. Atma or Spirit as such
is the Whole (Parna) without section (Akhanda). Mind!
and Matter are parts in that Whole. They are the not-
whole (Apflrna) and are the section (Khanda). Spirit is
infinite (Aparichchhinna) and formless (Arupa). Mind and
\ Matter are finite (Pariohohhinna) and with form (Rtipa).

^ Atma is unchanged and inactive. Its Power (Shakti) is
active and changes in the form of Mind and Matter. Pure
Consciousness is Chit or Samvit. Matt er as^such is the
unoqnscious. And Mind too is .unconscious according to
Vedanta. For all that is not the consciojas self^is the un-
conscious object. This does not mean that it is unconscious
in itself. On the contrary all is essentially consciousness,
but that it is unoonscious because it is the object of
the consoious self. mind limits Consciousness so

as to enable man to have finite experience. There is no
Mind without consciousness as its background, though!

j 1 Spirit is Atmft which manifests as the Self. Its vehicles are Mind
lor Antahkarana working with Manas and the Senses or Indriyas, and
matter, namely, the five kinds of BhCita or sensible matter.

BODILESS CONSCIOUSNESS

27

isupreme^QonsoiousneBS is Mindless (Amanah). Where there
) is no mind (Amanah), there is no limitation. Conscious-
ness remaining in one aspect unchanged ohanges in its other
jaspeot as aotive Power which manifests as Mind and Body.
Man then is Pure Consciousness (Chit) vehicled by its
; Power as Mind and Body.

In Theology this Pure Consciousness is Shiva, and His
Power (Shakti) who as She is in Her formless self is one
with Him. She is the great Devi, the Mother of the Universe
who as the Life-Force resides in man’s body in its lowest
centre at the base of the spine just as Shiva is realized in
the highest brain centre, the cerebrum or Sahasrara Padma.
'Completed Yoga is the Union of Her and Him in the body
of the Sadhaka. This is Laya or dissolution, the reverse of
Srishti or involution of Spirit in Mind and Matter.

Some worship predominantly the masculine or right
side of the conjoint male and female figure (Ardhan&rlsh-
vara). Some, the Shaktas, predominantly worship the left,
and call Her Mother, for She is the Great Mother (Magna
Mater), the MahadevI who conceives, bears, and nourishes
the universe sprung from Her womb (Yoni). This is so
because She is the active aspect 1 of Consciousness, imagin-
ing (Srishtikalpana ) 8 the world to be, according to the

1 The quiescent Shiva-aspect is by its definition inert . It is because
of this that the Devi is in the Tantras symbolically represented as
being above the body of Shiva, who lies under Her like a corpse (Shava).
As the Kubjika Tantra, Ch. I, states, it is not Brahma, Vishnu and
Rudra, who create, maintain and destroy, but their Shaktis, Brahmani,
Vaishnjiil,. Rudran l. See Pranatoshirm 9. Activity is tho nature of
Prakriti (Samkhya. Pravachana Sutra, III. G6). For tho same reason
the femaie form is represented in sexual union as being above (Viparlta)
the male. When the Devi stands above Shiva, the symbolism also
denotes (particularly in the case of Kali) the liberating aspect of the
Mother. See “ Principles of Tantra,” I. 828.

* The world is called an imagination (Kalpana), for it is creative
ideation on the recalled memory of the past universe. As the Yoginl-
hridaya Tantra says, “ the picture of the world is designed by her own
will ” (Svechohhavishvamayollekhakhaohitam), “ seeing which Bhagavftn
was very pleased ”.

28

THE SIX CENTRES AND THE SERPENT POWER

impressions (Samskara) derived from enjoyment and suffer-
ing in former worlds. It is held natural to worship Her as

Mother. The first Mantra into which all men are initiated

»

is the word Ma (Mother). It is their first word and generally
their last. The father is a mere helper (Sahakari-matra)
of the Mother. 1 * * The whole world of the five elements also
Wrings from the Active Consciousness or Shakti, and is
Mer manifestation (Pftrna-vikasha). Therefore men worship
jthe Mother, 8 than whom is none more tender, 8 saluting Her
fsmiling beauty as the rosy Tripurasundari, the source of
the universe, and Her awe-inspiring grandeur as Kali, who
takes it back into Herself. Here we are concerned with
Yoga which is the realization of the union of the Mother
and Lord aspects in that state of consciousness which is
the Absolute.

Veda says: “All this (that is, the manifold world) is j
. (the one) Brahman” (§arvam khalvidam Brahma). 4 How* 1
' the many can be the one 5 * * is variously explained by the
i different schools. The interpretation here given is that

1 The Supreme Father gives His illumination (Prakasha). She, the
Vimarshashakti, produces, but not alone. (Vimarshashakti prakash&t-
manCL paramashivena samarasya-vishvam srijati na tu kevalfi. — Yogim-
hridaya Tantra).

In Matri-bhava, according to the Sanskrit term. Philosophically
also this is sound, for all that man knows (outside ecstasy of Samadhi)-
is the Mother in Her form as the world. The Supreme Shakti, who is
not different from Shiva (Parashaktishivftbhinn&), is embodied in every
order of thing (Sarvakiamasharlrim — Yoginlhridaya Tantra).

* It is said that “ there is nothing more tender than Prakriti,” who
serves Purusha in every way in his enjoyment, finally giving Mukti or
Liberation by retiring from Him when He no longer serves Her.

4 This, as the Mah&nirv&na Tantra says (VII. 98), is the end and
aim of Tantrika Kul&chara, the realization of which saying the
Prapanchas&ra Tantra calls the fifth or supreme State (Ch. XIX,
Vol. Ill, “ Tantrik Texts ”).

5 Thus it is said of Devi that She is in the form of one and many

(Ek&nekftkshar&kritih). Ekam=ekam ajnanam or Maya. Anekani=the

several Ajnanas— that is, Avidya. She is both as Upadhi of Ishvara

and Jiva (TrishatT, II. 28).

BODILESS CONSCIOUSNESS

29

contained in the Shakta Tantras or Aganias. In the first
plaoe, w hat is the one Reality which appears as many?
jWhat is the nature of Brahman as it is in itself (Svarttpa) ?
fThe answer is Sat--Chit-Ananda — that is, Being-Consoious-
ness-Bliss. Consciousness or feeling, as such (Chit or
Samvit), is identical with Being as such. Though in
ordinary experience the two are essentially bound up to-
gether, they still diverge or seem to diverge from each
other. Man by his constitution inveterately believes in
an objective existence beyond and independent of himself.
An d there is such objectivity as long as, being embodied
Spirit (Jlvatma), his consciousness is veiled or contracted 1
by Maya. But in the ultimate basis of experience, which
is the Supreme Spirit (Paramatma), the divergence has
gone, for in it lie, in undifferentiated mass, experience!’,
experience, and the experienced. When, however, we speak
of Chit as Feeling-Consciousness we must remember that
what we know and observe as such is only *a limited
changing manifestation of Chit, which is in itself the
infinite changeless principle, which is the background of
all experience. This Being Consciousness is absolute Bliss
(Ananda), which is defined as “ resting in the self ” (Sva-
rupa- vishranti). It is Bliss because, being the infinite All
(Purna), it can be in want of nothing. This blissful con-
sciousness is the ultimate or irreducible nature or Svarupa
or own form of the one Reality which is both the Whole
as the irreducible Real and R^rt as the reducible Real.
Svarupa is the nature of anything as it is in itself, as
distinguished from what it may appear to be. Supreme
Consciousness is the Supreme Shiva-Shakti (Parashiva
Parashakti) whioh never changes, but eternally endures the
same throughout all change effected in its creative aspect

1 Samkocha. Fullness or wholeness is “ veiled ” in order that the
part or particular may be experienced.

80 THE SIX CENTRES AND THE SERPENT POWER

as Shiva- Shakti. All manifestation is associated with ap-
parent unconsciousness. The mind is evidently not a pure,
but a limited consciousness. What limits it must be|
something either in itself unconscious or, if conscious,!
capable of producing the appearance of consciousness. 1 In
the phenomenal world there is nothing absolutely conscious
nor absolutely unconsoious. Consciousness and unconsci-
ousness are always intermingled. Some things, however,
appear to be more conscious, and some more unconscious
than others. This is due to the fact that Chit, which is
never absent in anything, yet manifests itself in various
ways and degrees. The degree of this manifestation is /
determined by the nature and development of the min(U
and body in which it is enshrined. Spirit remains the
same ; the mind and body change. The manifestation of
consciousness is more or less limited as ascent is made
from the mineral to man. In the mineral world Chit mani-j
fests as the lowest form of sentiency evidenced by reflex
response to stimuli, and that physical consciousness which!
is oalled in the West atomic memory. The sentiency of
plants is more developed, though it is, as Chakrapilni says,
in the Bhanumatl, a dormant consciousness. This is
further manifested in those micro-organisms which are
intermediate stages between the vegetable and animal
worlds, and have a psychic life of their own. In the
animal world consciousness becomes more centralized and
oomplex, reaching its fullest development in man, who
possesses allthe psychic functions such aa cognition, percep-
tinn^Jfeflling. j!nd -Will. Behind all these particular changing
forms nLaentiency. or consciousness is the one iormless,
changeless Chit as it is in itself (Svarflpal. that is, as
distinguished from the particular forms of its manifestation.

1 The alternative is given to meet the differing views of Mayav&da
and Sbaktiv&da.

BODILESS CONSCIOUSNESS

81

As Chit throughout all these stages of’ life remains the
same it is not in itself really developed. The appearanoe of
development is due to the faot that It is now more and
now less veiled or oontraoted by Mind and Matter. It is
this veiling by the power of Consciousness (Shakti) which
creates the world. What is it, then, whioh veils conscious- 1
ness and thus produces world-experience ?

yhe a nswer is Power or Shakti as Mayft. Maya Shakti
ps that which seemingly makes the JffiholaiPpraa) into the
jnot-whole (Apurna), the infinite into the finite, the formless
(into forms and the like. It is a power whioh thus cuts
down, veils and negates. Negates what ? Perfect conscious-
ness. Is Shakti in itself the same as or different from
Shiva or Chit ? It must be the same, for otherwise all
could not be one Brahman. But if it is the same it must
be also Chit or Consciousness. Therefor e it is Sachchida-
nandamayi 1 and Chidruplnl. 2

And yet there is, at least in appearance, some distinc-
tion. Shakti, which comes from the root Shah, “ to have
power ”, “to be able,” means power. As She is one with
Shiva as Power-holder (Shaktiman), She as suoh Power is
the power of Shiva or Consciousness. There is no differ-
ence between Shiva as the possessor of power (Shaktiman)
and Power as It is in Itself. The power of Consciousness
is Consciousness in its active aspect. Whilst, therefore,
both Shiva and Shakti are Consciousness, the former is the
changeless static aspect of Consciousness, and Shakti is the
kine tic active aspect of the same Consciousness. The
particular power whereby the dualistic world is brought into

1 That is, its substance is Sat, Chit, Ananda. The suffixes May!
and RupinI indicate a subtle distinction — namely, that She is in Her-
self, Chit, and yet by appearance the effect of the Power something
different from it.

’ In the form or nature of Chit. As the Kubjika Tantra says, the
ParamS Kala is both Chit (Chidrflpa) and Nada (Nfidarflpa).

32

THE SIX CENTRES AND THE SERPENT POWER

being is Maya 'Shakti, which is both a veiling (Avarana)
and projecting (Vikshepa) Shakti. Consciousness veils
itself to itself, and projects from the store of its previous
experiences (Samskara) the notion of a world is which it
suffers and enjoys. The universe is thus the creative
imaginati.Qji.JSri.shtikalpana, as it is called) of the. Supreme,-
World-t hinker (Ishyara). Maya is that power by which
things are “ measured ” — that is, formed and made known
(Mlyate anaya iti maya). It is the sense of difference
(Bhedabuddhi), or that which makes man see the world,
and all things and persons therein, as different from him-
self, when in essence he and they are the one Self. It is
that which establishes a dichotomy in what would other-
wise be a unitary experience, and is the cause of the
dualism inherent in all phenomenal experience. Shakti
as action veils consciousness by negating in various degrees
Herself as Consciousness.

Before the manifestation of the universe, infinite Being
Consciousness-Bliss alone was — that is, Shiva-Shakti as
Chit and ChidrupinI respectively . 1

This is the Experience- whole (Purna) in which as the
Upanishad says, “ The Self knows and loves the Self.”
It is this Love which is Bliss or “ resting in the self,” for,
as it is elsewhere said, “ Supreme love is bliss ” (Nira-
tishayapremaspadatvam anandatvam). This is Parashiva,
who in the scheme of the Thirty-six Tattvas , 8 is known as

’ Aham praki'itirupa chet chidananda-parayana (Kulachud&mani
Nigama, Ch. I, vv. 16-24, Vol. IV, “ Tantrik Texts ")•

* B&ghava Bhatta says Ya an&dirupa chaitanyadhyasena mahapra-
laye sukshmtl sthita (Comm, on Sharada Tilaka, Ch. I).

See as to the Kashmir School, and its Philosophy of the Tattvas
J. C. Chatterji’s work on “ Kashmir Shaivism ”.

This is Paramashiva, or Nirguna (attributeless), or Nishkala (devoid
of manifested Shakti), Shiva, or Parabrahman, as contrasted with
Saguna (with attribute), or Sakala (with parts or Shakti), Shiva, or
Shabdabrahinan (Brahman as the source of “ sound,” v. post.)

BODILESS CONSCIOUSNESS

33

Parasamvit. This Monism posits a dual aspect of the single
Consciousness — one the transcendental changeless aspect
(Parasamvit), and the other the creative changing aspect,
which is called Shiva-Shakti Tattva. In Parasamvit the
“ I ” (Aham) and the “ This ” (Idam), or universe of objects,
are indistinguishably mingled in the supreme unitary ex-
perience . 1

In Shiva-Shakti Tattva, Shakti, which is the negative
aspect of the former, Her function being negation (Nishedha-
vyapara-rupa Shaktih), negates Herself as the object .of
experience, leaving the Shiva consciousness as a mere “ I,”
“ not looking towards another ” (Ananyonmukhah aham-
pratyayah). This is a state of mere subjective illumination
(Prakasha-matra ) 2 to which Shakti, who is called Vimarsha , 3
again presents Herself, but now with a distinction of “ I ”
and “This” as yet held together as part of one self. At
this point, the first incipient stage of dualism, there is the
first transformation of consciousness, known as Sadashiva
or Sadakhya Tattva, which is followed by the second or
Ishvara Tattva, and then by the third or Shuddavidya
Tattva. In the first emphasis is laid on the “ This ”, in
the second on the “ I,” and in the third on both equally.
Then Maya severs the united consciousness so that the
object is seen as other than the self and then as split up
into the multitudinous objects of the universe.

1 As the Yoginlhridaya Tantra says : The Para Devi is Prakasha-
vimarshasamarasyarupinl. This is t hW Nirvikalpajndna state in which
there is no distinction of “ This ” and “ That ”, of “ I ” and “ This In
Vikalpajnana there is subject and object.

* Paramashiva has two aspects — Prakasha and Vimarsha, or
Kameshvara and Kameshvarl the Paralinga. Prakasha “asphutasphutl-
kara, or manifestation of what is not manifest.

* This word comes from the root ?nrish= to touch, to affect, to
cogitate. It is that which is pounded or handled by thought, that is,
object of reflective thought. Pradhana and Prakriti also involve the
meaning “ placing in front ” ; that which is so placed is object. All
three terms denote the principle of objectivity.

• s

84 THE SIX CENTRES AND THE SERPENT POWER

In the Mantra side of the Tantra Shastra, dealing with
Mantra and its origin, these two Tattvas emanating from
Shakti are from the sound side known as Nada and Bindu.
Parashiva and Parashakti are motionless (Nihspanda) and
soundless (Nihshabda).

Nada is the first produoed movement in the ideating
eosmio consciousness leading up to the Sound-Brahman
(Shabda-brahman), whence all ideas, the language in which
they are expressed (Shabda), and the objects (Artha) which
they denote, are derived.

Bindu literally means a point and the dot (Anusvara),
whioh denotes 1 in Sanskrit the nasal breathing (°). It is 1
placed in the Chandrabindu nasal breathing above Nada (°).
In its technical Mantra sense it denotes that state of active
Consciousness or Shakti in which the “ I ” or illuminating
aspect of Consciousness identifies itself with the total
“ This ”. 2 It subjectifies the “ This,” thereby becoming a
point (Bindu) of consciousness with it. When Conscious-
ness apprehends an object as different from Itself, It sees
that object as extended in space. But when that object is
completely subjectified, it is experienced as an unextended
point. This is the universe-experience of the Lord-ex-
periencer as Bindu . 3

Where does the Universe go at dissolution ? It is with-
drawn into that Shakti which projected it. It collapses, so
to speak, into a mathematical point without any magnitude

* Lit. What goes with (anu) with vowel sound (Svftra or Svara).

* For until the operation of Maya at a later stage the “ This ” is
still experienced as part of the “ I ". Therefore there is no manifesta-
tion or dualism.

1 For the same reason Bhakti is then said to be Ghanibhuta, which
Is literally {passive or condensed. It is that state of gathered- up power

Whioh immediately precedes the burgeoning forth (Sphurana) of the

universe.

BODILESS CONSCIOUSNESS

86

whatever . 1 This is the Shivabindu, which again is with-
drawn into the Shiva- Shakti-Tattva which produced it.
It is conoeived that round the Shiva Bindu there is ooiled
Shakti, just as in the earth centre called Muladhara Chakra
in the human body a serpent clings round the self-produc-
ed Phallus ( Svayambhulinga). This coiled Shakti may be
conceived as a mathematical line, also without magnitude,
which, being everywhere in contact with the point round
which it is coiled, is compressed together with it, and forms
therefore also one and the same point. There is one indivisi-
ble unity of dual aspect which is figured also in the Tantras 2 3
as a grain of gram (Chanaka), whioh has two deeds so
closely joined as to look as one surrounded by an outer
sheath . 1

To revert to the former simile, the Shakti coiled round
Shiva, making one point (Bindu) with it, is Kundalinl
Shakti. This word comes from the word Eundala or “ a
coil ”, “ a bangle ”. She is spoken of as coiled, because She
is likened to a serpent (Bhujangl), which, when resting and
sleeping, lies coiled ; and because the nature of Her power
is spiraline, manifesting itself as such in the worlds — the
spheroids or “ eggs of Brahma ” (Brahmanda), and in their
circular or revolving orbits and in other ways. Thus the
Tantras speak of the development of the straight line,
(Rijurekha.) from the point which, when it has gone its
length as a point, is turned (Vakrarekha amkushaka'ra) by
the force of the spiraline sacfi^of Maya in which it works

1 The imagery, like all of its kind, is necessarily imperfect ; for
such a point, though it has no magnitude, is assumed to have si posi-
tion. Here there is none, or we are in spacelessness.

a See the Commentary, post.

3 The two seeds are Shiva and Shakti, and the sheath is M&yii.
When they come apart there is “ creation ”. Again the imagery is
faulty, in that there are two seeds, whereas Shiva and Shakti are the
One with dual aspect.

86 THE SIX CENTRES AND THE SERPENT POWER

so as to form a' figure of two dimensions, which again is
turned upon itself, ascending as a straight line into the
plane of the tjbird dimension, thus forming the triangular
or pyramidal figure called Shringataka . 1 In other words,
this Kun dall Shakti is that which, wh on it moves to
manifest itself, app ears at the universe. To say that it is
“ coiled” is tcTsay that it is at rest — that is, in the form
of static potential energy. This Shakti coiled round the
Supreme Shiva is called Mahakundall (“ The great coiled
power ”), to distinguish it from the same power which exists
in individual bodies, and which is called Kundalini . 8 It is
with and through the last power that this Yoga is effected.
When it is accomplished the individual Shakti (Kundall)
is united with the great cosmic Shakti (Maha-Kundall),.
and She with Shiva, with whom She is essentially one.
Kundalini is an aspect of the eternal Brahman (Brahmarupa
San&tani), and is both attributeless and with attribute
(Nirguna and Saguna). In Her Nirguna aspect She is pure
Consciousness (Chaitanyarupinl) and Bliss itself (Ananda-
rQpinl, and in creation Brahmanandaprakashinl). As
Saguna She it is by whose power all creatures are displayed
(SarvabhUtaprakashinl).* Kundall Shakti in individual
bodies is power at rest, or the static centre round which
every from of existence as moving power revolves. In the
universe there is always in and behind every form of activity
a static background. The one Consciousness is polarized
into statio (Shiva) and kinetic (Shakti) aspects for the
purpose of “ creation This Yoga is the resolution of this
duality into unity again.

* The shape of the Singftra water-nut, which grows freely in the
lakes of Kashmir. Here I may observe that Yantras, though drawn on
the flat, must be conceived of in the solid mass. The flat drawing
is a mere suggestion of the three-dimensional figure which the Yantra is..

‘Because She is thus bent, the Devi is called Kubjika (hunchback)..

* Kubjika Tantra, Oh. I, PranatoshinT, p. 8. ■

BODILESS CONSCIOUSNESS

87

The Indian Scriptures say, in the words of Herbert
Spencer in his “First Principles,” that the universe is an
unfoldment (Srishti) from the homogeneous (Mulaprakriti)
to the heterogeneous (Vikriti), and back to the homogeneous
again (Pralaya or Dissolution). There are thus alternate
states of evolution and dissolution, manifestation taking
place after a period of rest. So also Professor Huxley, in
his “ Evolution and Ethics”, speaks of the manifestation
of cosmic energy (Maya Shakti) alternating between phases
of potentiality (Pralaya) and phases of explication (Shrishti).
“It may be,” he says, “as Kant suggests, every cosmic
magma predestined to evolve into a new world has been
the no less predestined end of a vanished predecessor.” This
the Indian Shastra affirms in its doctrine that there is no
such thing as an absolutely first creation, the present uni-
verse being but one of a series of worlds which are past
and are yet to be.

At the time of Dissolution (Pralaya) there is in Con-
sciousness as Mahakundali, though undistinguishable from
its general mass, the potentiality or seed of the universe to
be. Maya, as the world, potentially exists as Mahakundali,
who is Herself one with Consciousness or Shiva. This
Maya contains, and is in fact constituted by, the collective
Samskara or Yasana — that is, the mental impressions and
tendencies produced by Karma accomplished in previously
existing worlds. These constitute the mass of the potential
ignorance (Avidya) by which#Consciousness veils itself.
They were produced by desire for worldly enjoyment, and
themselves produce such desire. The worlds exist because
they, in their totality, will to exist. Each individual exists
because his will desires worldy life. This seed is therefore
the collective or cosmic will towards manifested life — that is,
the life of form and enjoyment. At the end of the period of
rest, which is Dissolution, this seed ripens in Consciousness.

as

THE SIX CENTRES AND THE SERPENT POWER

Consciousness has thus a twin aspect; its liberation
(Mukti) or formless aspect, in which it is as mere Conscious*
ness-Bliss; and a universe or form aspect, in which it
becomes the world of enjoyment (Bhukti). One of the
oardinal principles of the Shakta Tantra is to secure by its
S&dhana both Liberation (Mukti) and Enjoyment (Bhukti ). 1
This is possible by the identification of the self when in
enjoyment with the soul of the world. When . this seed
ripens, Shiva is said to put forth His Shakti. As this
Shakti is Himself, it is He in his Shiva-Shakti aspect who
comes forth (Prasarati) and endows Himself with all the
forms of worldly life. In the pure, perfect, formless Con-
sciousness there springs up the desire to manifest in the
world of forms — the desire for enjoyment of and as form..
This takes plaoe as a limited stress in the ultimated un-
moving surface of pure Consciousness, which is Nishkala
Shiva, but without affecting the latter. There is thus
change in ohangelessness and ohangelessness in change.
Shiva in His transcendent aspect does not ohange, but Shiva
(Sakala) in His immanent aspect as Shakti does. As creat-
ive will arises, Shakti thrills as Nada , 2 and assumes the
form of Bindu, which is Ishvara Tattva, whence all the
worlds derive. It is for their creation that Kundali uncoils.
When Karma ripens, the Devi, in the words of the Nigama^
“ becomes desirous of oreation, and covers Herself with Her

1 Bhogena moksham upnoti bhogena kulasftdhanam
Tasmad yatn&d bhogayukto bhaved vlravarah sudhib.

(Kularnava Samhita, v. 210.)

“ By world-experience (Bhoga Bhukti) he gains Liberation or World
experience is the means for the attainment of Kula. Therefore, the
wise and good Vlra should carefully be united with world-experience.”

* Literally “ sound,” that initial activity which is the first source
of the subsequently manifested Shabda (sound) which is the Word to
which corresponds the Artha or Object.

1 Kulachad&mani, Vol. IV, “ Tftntrik Texts,” Ch. I, vv. 16-24.

BODILESS CONSCIOUSNESS 89

own Maya”. Again, the “ Devi, joyful in the mad delight
of Her union with the Supreme Akula , 1 2 becomes Yikarinl ” *
— that is, the Vikaras or Tattvas of Mind and Matter,
which constitute the universe, appear.

The Shastras have dealt with the stages of creation in
great detail both from the subjective and objective view-
points as changes in the limited consciousness or as move-
ment (Spanda), form, and “ sound ” (Shabda). Both
Shaivas and Shaktas equally accept the Thirty-Six cate-
gories or Tattvas, the Kalas, the Shaktis UnmanI and the
rest in the Tattvas, the Shadadhva, the Mantra concepts
of Nada, Bindu', Kamakala, and so forth . 3 Authors of the
Northern Shaiva School, of which a leading Shastra is the
Malinlvijaya Tantra, have described with great profundity
these Tattvas. General conclusions only are, however, here
summarized. These thirty-six Tattvas are in the Tantras
divided into three groups, called Atma, Vidya and Shiva
Tattvas. The first group includes all the Tattvas, from
the lowest Prithivi (“ earth ”) to Prakriti, which are known
as the impure categories (Ashuddha Tattva) ; the second
includes Maya, the Kanchukas , 4 and Purusha, called the
pure impure categories (Shuddha-ashuddha Tattva) ; and

1 Akula is a Tantrik name for Shiva, Shakti being called Kula,
which is Matri, Mana, Meya. In the Yoginlhridaya Tantra it is said
(Ch. I) : Kulam meyamftnamatrilakshanam, kaulastatsamastih. These
three are Knower, Knowing, known, for that is Consciousness as Shakti.

2 Kulachudamani, Vol. IV, “ Tantrik Texts ” Ch. I, vv. 16-24.

2 See as to these terms the author’s “ Garland of Letters

4 Forms of Shakti whereby the natural perfections of Conscious-
ness are limited. Thus from all-knowing it becomes little-knowing ;
from being almighty, it becomes a little-doer, etc. See “ Garland of
Letters ”.

The term Samkocha (contraction) expresses the same idea. The
Devi is Samkuchadrupa through Mfttrl, Mana, Meya, and therefore so
also is Shiva as Jlva (tatha shivo’pi samkuchadrupah). — Yoginlhridaya
Tantra.

40 THE SIX CENTRES AND THE SERPENT POWER

the third includes the five highest Tattvas called the pure
Tattvas (Shuddha Tattva), from Shiva Tattva to Shuddha-
vidyft. As already stated, the supreme changeless state
(Par&samvit ) 1 is the unitary experience in which the “ I ”
and “ This ” coalesce in unity.

In the kinetic or Shakti aspect, as presented by the
pure categories, experience recognizes an “ I ” and “ This,”
but the latter is regarded, not as something opposed to and
outside the “ I,” but as part of a one self with has two
sides — an “ I ” (Aham) and “ This ” (Idam). The emphasis
varies from insistence on the “ I ” to insistence on the
“ This,” and then to equality of emphasis on the “ I ” and
“ This ” as a preparation for the dichotomy in consciousness
which follows.

The pure-impure categories are intermediate between
the pure and the impure. The essential characteristic of
experience constituted by the impure categories is its
dualism effected through Maya — and its limitations — the
result of the operation of the Kanchukas. Here the “ This ”
is not seen as part of the Self, but as opposed to and with-
out it as an object seen outside. Each consciousness thus
became mutually exclusive the one of the other. The states
thus described are threefold : a transcendent mingled “ I ”
and “ This ” in which these elements of experience are as
such not evolved ; and a pure form of experience inter-
mediate between the first and last, in which both the “ I ”
and the “This” are experienced as part of the one iself ;
and, thirdly, the state of manifestation proper, when there
is a complete cleavage between the “ I ” and the “ This.”
in which an outer object is presented to the consciousness
of a knower which is other than the' subject. This last
stage is itself twofold. In the first the Purusha experiences

1 This is not counted as a Tattva, being Tattvfttltft.

BODILESS CONSCIOUSNESS

41

a, homogeneous universe, though different* from himself as
Prakriti ; in the second Prakriti is split up into its effects
{Vikriti), which are Mind and Matter, and the multitudinous
beings of the universe which these compose. Shakti as
Prakriti first evolves mind (Buddhi, Ahamkara, Manas)
and senses (Indriya), and then sensible matter (Bhuta) of
fivefold form (“ether,” “air,” “fire,” “water,” “earth ”) 1
derived from the supersensible generals of the sense-
particulars called Tanmatra. When Shakti has entered
the last and grossest Tattva (“ earth ”) — that is, solid
matter — there is nothing further for Her to do. Her crea-
tive activity then ceases, and She rests. She rests in Her
last emanation, the “ earth ” principle. She is again coiled
and sleeps. She is now Kundall Shakti, whose abode in
the human body is the Earth centre or Miiladhara Chakra.
As in the supreme state She lay coiled as the Mahakundali
round the Supreme Shiva, so here She coils round the Sva-
yambhu Linga in the Muladhara. This last centre or
Chakra and the four above it are centres of the five forms
of Matter. The sixth centre is that of Mind. Conscious-
ness and its processes through Shakti prior to the
appearance of Maya are realized ' in the seventh lotus
(Sahasrara-padma) and centres intermediate between it and
the sixth or Ajna Mind centre.

The mantra evolution, which must be known if the
Text is to be understood, is set forth with great clarity in
the Sharada Tilaka, wherein it is^aid that from the Sakala
Shiva (Shiva Tattva), who is Sat-Chit-Ananda, issued
Shakti (Shakti Tattva) ; from the latter Nada (Sadakhya

1 These terms have not the ordinary English meaning, but denote
the ethereal, gaseous, igneous, liquid, and solid states of matter. In
worship (Puja) they are symbolized by the following ingredients
(Upachara) : Pushpa (flower), ether ; Dhupa (incense), air ; Dlpa (light),
fire ; Naivedya (food-offering), water ; Chandana (sandal), earth.

42

THE SIX CENTRES AND THE SERPENT POWER

Tattva) ; and from Nada evolved Bindu (Ishvara Tattva),'
which, to distinguish it from the Bindu which follows, is
called the Supreme Bindu (Para-Bindu). Nada and Bindu
are, like all else, aspects of Power or Shakti, being those
states of Her which are the proper conditions for (Upayoga-
vastha) and in which She is prone to (Uchchhunavastha)
“ creation In those Tattvas the germ of action (Kriyft
Shakti) sprouts towards its full manifestation.

The Tantras, in so far as they are Mantra Shatras, are
oonoerned with Shabda or “ Sound ” a term later explained.
Mantra is manifested Shabda. Nada, which also literally
means “ sound,” is the first of the produced intermediate
oausal bodies of manifested Shabda. Bindu, which has
previously been explained, is described as the state of the
letter Ma before manifestation, consisting of the Shiva-
Shakti Tattva enveloped by Maya or Parama Kundalini. It
implies both the void (Shunya) — that is, the Brahman
state (Brahmapada) — in the empty space within the circle
of the Bindu ; as also the Gunas which are implicitly con-
tained in it, since it is in indissoluble union with Shakti,
in whom the Gunas or factors constituting the material
source of all things are contained . 1 2 The Parabindu is called
the Ghanavastha or massive state of Shakti. It is Chid-
ghana or massive consciousness — that is, Chit associated
with undifferentiated (that is, Chidrupinl) Shakti, in which
lie potentially in a mass (Ghana), though undistinguishable
the one from the other, all the worlds and beings to be
created. This is Parama Shiva, in whom are all the
Devatas. It is this Bindu who is the Lord (Ishvara) whom

1 Sachchidananda-vibhavat sakalat parameshvarat
Aslchohhaktis tato nado n&dad bindu-samudbhavah

(Oh. I.)

8 See yv. 4, 87*49, S. N., post ; Todala Tantra, Ch. IV ; and Kama-
kal&mftlinl Tantra, cited in v. 48.

BODILESS CONSCIOUSNESS

4ft

some Pauranikas call Mahavishnu and others the Brahma-
purusha . 1 As the Commentator says, it does not matter
what He is called. He is the Lord (Ishvara) who is wor-
shipped in secret by all Devas,* and is pointed to in different
phases of the Chandrabindu, or Nada, Bindu, Shakti and
Shanta of the Om and other Blja Mantras. Its abode is
Satyaloka, whioh within the human body exists in the
pericarp of the thousand-petalled lotus (Sahasrftra) in the
highest cerebral centre. The Sharada 3 then says that this
Parabindu, whose substance is Supreme Shakti, divides
itself into three — that is, appears under a threefold aspeot.
There are thus three Bindus, the first of which is oalled
Bindu , 4 and the others Nada and Blja. Bindu is in the
nature of Shiva and Blja of Shakti . 5 Nada is Shiva- Shakti
— that is, their mutual relation or interaction (Mithah
samavayah) * or Yoga (union), as the Prayogasara calls it . 7

' S. N., v. 49.

2 lb., v. 41.

5 Ch. I.

4 Karya, or produced, Bindu, to distinguish it from the casual
(Karana) Bindu or Parabindu.

" In the case of the Mantras, Blja (according to the Kulachud&mani,
v, 58) is the first letter of a Kuta or group and what follows is Shakti.
Thus in the Mantra “ Krim,” K is Blja and R and I are Shakti. By the
Bija form is made (Bljena murtikalpana).

c Parashaktimayah sakshat tridhasau bliidyate punali
Bindur nado bijam iti tasya bhedah samlritah
Binduh shivatmako bijam shaktir nadas tayor mithah
Samavayah samakhy&tah sarvagamavisharadaih (Ch, I).

This (Bindu) which is both Shiva and Shakti divides itself again
into three parts. Bindu, Nada and Blja are its three parts. Bindu is
Shivatmaka ( i.e Shiva), Bija is Shakti and Nada is said to be the mutual
relation between them by all who are versed in the Agamas.”

The first word of the third line reads better as Binduh shivatmako
than as Bindur nad&trnako, as some MSS., such as that from which I
Quoted in Introduction to the Mahanirvana. The Commentary to v. 40,
also speaks of Bindu as being Nadatmaka, but explains that that
means Shivatmaka. See also to the same effect Kriyasara.

7 See Raghava Bhatta’s Comm, on Ch. I, v. 8 of Sharada :

Nirgunah sagunash cheti shivo jneyah sanfitanah

44

THE SIX CENTRES AND THE SERPENT POWER

The threefold Hindu (Tribindu) is supreme (Para), subtle
(SHkshma) and gross (Sthula). 1 Nada is thus the union of
these two in creation. As the Text says (v. 40), it is by
this division of Shiva and Shakti that there arises creative
ideation (Srishti-kalpana). The causal Bindu is from the
Shakti aspect undifferentiated Shakti (AbhedarQpa Shakti)
with all powers (Sarvashaktimaya) ; from the Prakriti aspect
Trigunamayl Mulaprakriti ; from the Devata aspect the un-
manifest (Avyakta) ; from the Devi aspect Shanta. The
three Bindus separately indicate the operations of the three
powers of Will (Ichchha), Knowledge (Jnana), and Action
(Kriya), and the three Gunas (Rajas, Sattva, Tamas) ; also
the manifestation of the three Devls (Vama, Jyeshtha,

Nirgunachchaiva samjata bindavas traya eva cha
Brahmabindur vishnubindu rudrabindur maheshvari.

“ The eternal Shiva is to be known both as Nirguna (without attri :
butes) and Saguna (with attributes). From the attributeless (Nirguna),
O Mahesvari, originated the three Bindus which are Brahma-bindu,
Vishnu-bindu and Rudra-bindu.”

The verse as cited in Pranatoshinl (p. 18) reads in sound line
Nirgunashchaiva ; but this must be a mistake for Nirgunachchaiva, for
the Bindus themselves are not Nirguna, but spring from it.

1 Asmach cha karanabindoh sakashat kramena karyabindus tato
nadas tato bijam iti trayam utpannam tad idam parasukshmasthula-
padaih kathyate (Lalita-Sahasranama, Comm.).

From this Causal (Karana) Bindu again there originated Karya
(Effect) Bindu, and thereafter Nada and thereafter Blja — these three.
These are spoken of as Para (transcendent), Sukshma (subtle) and
Sthfila (gross).

These represent the Chit, Chidachit, Achit aspects of nature.
Chidamshah chidachinmishrah achidamshahscha tesham rupani (Bhas-
kararaya ; Comm. Lalita).

Kalena bhidyamanastu sa bindur bhavati tridha,
Sthulasiikshmaparatvena tasya traividhyamishyate,

Sa bindunadabljatva bhedena cha nigadyate.

Ete cha karanabindvada 3 r ash chatvara adhidaivatam avyaktesh-
varahiranyagarbhaviratsvarupah shaiitavanajyeshtharaudnrupa ambi-
kechchhajnanakriyarapash cha (i6.). Adhibhutantu kamarupapurnagiri-
jalandharaudy&napitharupilh. Pitharupa iti tu nityahridaye spashtam
(i6). Citing Rahasyagama.

BODILESS CONSCIOUSNESS 45

Raudrl) and the three Devatas (Brahma, Vishnu, Rudra)
who spring from them . 1 It is said in the Prayogasara and
Sharada that Raudrl issued from Bindu, Jyeshtha from
Nada, and Varna from Blja. From these came Rudra,
Vishnu, Brahma, which are in the nature of Jnana, Kriya,
Ichchha, and Moon, Sun and Fire . 2 The three Blndus are
known as Sun (Ravi), Moon (Chandra), and Fire (Agni),
terms constantly appearing in the works here translated.

In Sun there are Fire and Moon . 3 It is known as
Mishra Bindu, and in the form of such is not different '
from Paramasliiva, and is Kamakala . 4 Kamakala is the

1 Ichchha, Rajas, Varna, Brahma, PashyantTshabda,

Jnana, Sattva, Jyeshtha, Vishnu, Madhyam&shabda ,

Kriya, Tamas, Raudrl, Rudra, Vaikharlshabda.

See Comm. 22 Shloka, Kamakalavilasa, Samketa, I, Yoginlhri-
daya Tantra, and Saubhagya-sudhodaya, cited in Samketa 2 of the last
Tantra. As the Rudra Yamala says (II. 2), the three Devas are aspects
of the One.

Eka murtistrayo devil brahmavishnumaheshvarah
Mama vigrahasamklipta srijaty avati hanti cha.

But see next note.

8 Cited in Pranatoshim, p. 8.

Raudrl bindos tato nadaj jyeshtha bljad ajSyata
Varna tabhyah samutpannah rudra-brahma-ramadhipah
Te jnanechehha-kriyatmano vahmndvarka-svarupinah.

Ichchha kriya tatha jnanam gaurl brahmlti vaishnavl
Tridha shaktih sthita yatra tatparam jyotir om iti.

As the author of the Pranatoshini (p. 9) says, the names are not
to be read in the order of words (Pratishabdam), otherwise Jnana
would he associated with Vaishnavl, but according to the facts (Yatha-
sambhavam) as stated in the next. According to this account it would
seem that Jnana Sattva, and Kriya Tamas in note I, should be
transposed.

* It is Agnishomamayah. See Tlka, vv. 6, 7, of Kamakalavilasa.
See my “ Garland of betters ",

4 That is, Kamayukta Kala, Kala with creative will (here its
manifestation).

Mahabindu = Paramashiva = Mishrabindu == Ravi= Kamakala.
Ravl-paramashivabhiima mishrabindurupa Kamakala.

46 THE SIX CENTRES AND THE SERPENT POWER

Triangle of Divine Desire formed by the three Bindus —
that is, their collectivity (Samashtirupa ). 1 This Kamakalfi.
is the root (Mala) of all Mantra. Moon (Soma, Chandra)
is Shiva Bindu, and white (Sita Bindu) ; Fire (Agni) is
Shaktibindu, and red (Shonabindu) ; Sun is a mixture of
the two. Fire, Moon and Sun are the Ichchha, Jnana,
Kriya Shaktis (Will, Knowledge, Action). On the material
plane the white Bindu assumes the form of semen (Shukra),
and the red Bindu of menstrual fluid (Rajasphala, Shonita).
' Mahabindu is the state before the manifestation of Prakriti . 3
All three Bindus — that is, the Kamakala — are Shakti,
though one may indicate predominantly the Shiva, the
other the Shakti aspect. Sometimes Mishra Bindu is called
Shakti Tattva, to denote the supremacy of Shakti, and
sometimes Shiva Tattva, to denote the supremacy of the
possessor of power (Shaktiman). It is of coupled form
(Yamalarupa). There is no Shiva without Shakti, nor
Shakti without Shiva . 3 To separate ‘.them is as impossible
as to separate the moving wind from the steadfast ether
in which it blows. In the one Shiva- Shakti there is a
union (Maithuna ), 5 the thrill of which is Nada, whence
Mahabindu is born, which itself becomes threefold

' As Ravi or Surya (Sun) Bindu is in the form of Parashiva, and
in it are the other two Bindus, it is the Samashtirupa of them, and is
thus called Kamakala.

4 This, which is 0, becomes f t — that is, Chandra, Ravi and Ra
(lire).

3 Tayor yad yamalam rupam sa sanghatta iti smritah

Anandashaktih saivokta yato vishvam visrijyati
Na Shivah Shaktirahito na Shaktih Shivavarjita.

(Tantnlloka-Ahnika, 8.)

“ The coupled form of these two (Shiva-Shakti) is called junction.
That is called the blissful Shakti from which creation arises. There
is no Shiva without Shakti, nor Shakti without Shiva.”

4 16., 8 Ahn.

‘ On the physical plane this word* denotes sexual union.

BODILESS CONSCIOUSNESS

47

(Tribindu), which is KamakalaJ It is said in the Sharada- ,
Tilaka that on the “ bursting” or differentiation of
the Supreme Bindu there was unmanifested “ sound ”
(Shabda ). 2 This unmanifested Shabda is through action
(Kriya Shakti) the source of the manifested Shabda and
Artha described later . 3 The Brahman as the source of
language (Shabda) and ideas on one hand, and the objects
(Artha) they denote on the other, is called Shabdabrahman^
or, to use a Western term, the Logos . 4 From this differ-
entiating Bindu in the form of Prakriti are evolved the
Tattvas of Mind and Matter in all their various forms, as
also the Lords of the Tattvas (Tattvesha) — that is, their
directing intelligences — Shambhu.’ the presiding Devata

1 In the Shrlchakra this is in the region of Baindava Chakra, the
highest, followed by the triangular Chakra, which is KameshvarT,
BhagamalinI and Vajreshvarl. See further as to Kamakala, post .

2 Bhidyamanat parad bindor avyaktatmaravo’ bhavat
ShabdabrahmetT tam prahuh sarvagamavisharadah.

(Sharada Tilaka, Ch. I.)

It will be observed that in this verse the first Bindu is called
Para and to make this clear the author of the Pranatoshini adds the
following note :

Paradbindor ityanena shaktyavastharupo yah prathamo bindus
tasmat (By Parabindu is meant the first Bindu, which is a state of
Shakti.) See “ Garland of Letters

* See Raghava Bhatta, Comm. Ch. I, v. 12, Sharada, and the same.
Kriy&shaktipradhanayah shabda-shabdarthakarauam
Prakriter bindurupinyah shabdabrahma, bhavat param.

As the Kularnava Tantra (Khanda 5, Ullasa I) says, the one
Brahman has twofold aspects as Parambrahman (transcendent)
and Shabdabrahman (immanent). Shabdabrahmaparambrahmabhedena
brahmanor dvaivfdhyam uktam. (And see also Shrlmad Bhagavata, 6
Skandha, 16 Ch.) Tena shabd&rtharupavishishtasya shabdabrahmatvam
avadharitam (Pranatoshini, 10).

4 It is said in the Pranatoshini, p. 22, that Shambhu is the “ asso-
ciate of time’* (Kalabandhu), because Kala in the form of Nada assists
in giving birth to Him and the other Devatas.

6 Atha bindvatmanah Shambhoh kalabandhoh kalatmanah
Ajayata. jagat-sakshl sarvavyapl Sadashivah
Sadashivat bhaved Ishas tato Rudrasamudbhavah
Tato Vishnus tato Brahma tesham evam samudbhavah t

(Sharada, Ch. I, vv. 15, 16.)

48

THE SIX CENTRES AND THE SERPENT POWER

over the Ajn&‘ Chakra, the centre of the mental faculties j
and Sad&shiva, Isha, Rudra, Vishnu, Brahma, the Devatas
of the five forms of Matter, concluding with Prithivi
(“ earth ”) in the Muladhara centre, wherein the oreative
Shakti, having finished Her work, again rests, and is called
Kundalinl.

Just as the atom consists of a static centre round which
moving forces revolve, so in the human body Kundalinl
in the “ Earth-Chakra ” is the statio centre (Kendra) round
which She in kinetic aspect as the forces of the body works.
The whole-body as Shakti is in ceaselss movement. Kundalinl
Shakti is the immobile support of all these operations.
When She is aroused and Herself moves upwards, She
withdraws with and into Herself these moving Shaktis,
and then unites with Shiva in the Sahasrara Lotus. The
process upward (evolution) is the reverse of the involution
above described. The Worlds are dissolved (Laya) from
time to time for all beings. The perfected Yogi dissolves
the Universe for all time for himself. Yoga is thus Laya.

Before proceeding to a description of the Chakras it is,
firstly, necessary to describe more fully the constituents of
the body — that is, Power manifest as the Tattvas men-
tioned, extending from Prakriti to Prithivi. It is of these
Tattvas that the Chakras are centres. Secondly, an ex-
planation is required of the doctrine of “ Sound ” (Shabda),
which exists in the body in the three inner states (Para,
Pashyanti, Madhyama) and is expressed in uttered speech
(Vaikharl). This will help the reader to an understanding
of the meaning of Mantra or manifested Shabda, and of
the “ Garland of Letters ” which is distributed throughout
the six bodily centres.

Here they are mentioned in connection with the form creation
(Arthasrishti). The PrSnatoshinl : Atra arthasrishtau punah rudra, -
dln&m utpattistu artharflpena. Parvam teshfim utpattih shabdarupena,
ato na p&unarnktyam iti kalS. may a tadatmanas tadutpannatvfit.

Ill

EMBODIED CONSCIOUSNESS (JlVATMA)

Consciousness as one with dual aspect is Transcendent
and Immanent. The Transcendental Consciousness is
called the Paramatma. The consciousness which is embo-
died in Mind and Matter is the Jlvatma. In the first ease
Consciousness is formless and in the second it is with form.
Form is derivable from Consciousness as Power (Shakti).
One of these powers is Prakriti Shakti — that is, the
immediate source of Mind and Matter. The corresponding
static aspect is called Purusha. This term is sometimes
applied to the Supreme, as in the name Brahmapurusha , 1
Here is meant a centre of limited consciousness — limited
by the associated Prakriti and its products of Mind and
Matter. Popularly by Purusha, as by Jiva, is meant
sentient being with body and senses — that is, organic life.*
Man is a microcosm (Kshudrahmanda ). 3 The world is the
maorocosm (Brahmanda). There are numberless worlds,
each of which is governed by its own Lords, though there
is but one great Mother of all whom these Lords themselves

1 So it is said Purushan na param kincliit sa kashthft sil para gatih.

* Dehendriyadiyuktah chetano jivah. The Kularnava Tantra, I.
7-9, describes the Jlvas as parts of Shiva enveloped in Maya (which
thus constitutes them as separate entities), like sparks issuing from
fire — an old Vedftntic idea. As, however, Jiva in M&yftv&dfi Vedanta
is really Brahman (Jlvo brahmaiva naparah) there is according to such
doctrine in reality no independent category called Jiva (Nahi jlvo n&ma
kashchit svatantrah padarthah). Atma is called_ Jiva when with
Upadhi — that is, body, etc. Philosophically, all Atma with Upadhi
(attribute) is Jiva.

* “ Little egg (spheroid) of Brahma.’’

50 THE SIX CENTRES AND THE SERPENT POWER

worship, placing* on their heads the dust of Her feet. In
everything there is all that is in anything else. There is
thus nothing in the universe which is not in the human
body. There is no need to throw one’s eyes into the
heavens to find God. He is within, being known as the
“ Ruler within ” (Antaryamin) or “Inner self ” (Antaratma). 1
All else is His power as Mind and Matter. Whatever of
Mind or Matter exists in the universe exists in some form
or manner in the human body. So as already stated it is
said in the Vishvasara Tantra : “ What is here is there.
What is not here is nowhere.’’ 2 In the body there are the
Supreme Shiva- Shakti who pervade all things. In the
body is Prakriti Shakti and all Her products. In fact, the
body is a vast magazine of Power (Shakti). The object
of the Tantrik rituals is to raise these various forms of
power to their full expression. This is the work of
Sadhana. The Tantras say that it is in the power of man
to accomplish all he wishes if he centres his will thereon.
And this must, according to their doctrine, be so, for man
is in his essence one with the Supreme Lord (Ishvara) and
Mother (Ishvarl) and the more he manifests Spirit the
greater is he endowed with its powers. The centre and
root of all his powers as Jlva is KundalinI Shakti. The
centre in which the quiescent consciousness is realized
is the upper brain or Sahasrara, whence in the case of
the Yogi, the Prana escapes through the fissure called
Brahmarandhra at death. (See Plate VIII.) T he Mind

1 The Jn&n&rnava Tantra (XXI. 10) says that “ antah ” implies
secret and subtle, for the Atma, fine like an atom, is within everything.
This is the bird Hamsah which disports in the Lake of Ignorance. On
dissolution, when it is Samh&rarupf, Atma is revealed. The Mother is
the Antaryftmin of the Devatfts also, such as the five Shivas, Brahma,
etc., for She is Parabrahm&nandarup&, Paraprakasharttpft, Sadrupa and
Chidrtipa and thus directs them (Trishatl, II. 47).

* Yad ih&sti tad anyatra yan neh&sti na tat kvachit — an Indian ver-
sion of the Hermetic maxim, “ As above, so below ”.

EMBODIED CONSCIOUSNESS (jIVATMA) 61

and Body are e ffects of Prakriti. Both having the same
origin, each as suoh, whether as Mind or Matter, are
“ material ” things — that is, they are of the nature of
forces , 1 and limited instruments through which Spirit or
Consciousness functions, and thus, though itself unlimited,
appears to be limited. The light in a lantern is unaffected,
but its manifestation to those without is affected by the
material through which the light shines. Prakriti. how-
ever, is _ not scientific Matter. The latter is on ly i ts
grosse st Product, and has as such no lasting existence.
Prakriti is the ultimate “ material ” cause of both Mind
and Matter, and the whole universe which they compose.
It is the mysterious fructescent womb (Yoni) whence
all is born . 2 Wha t She is in Herself cannot be realized.
She js only known by Her effects . 3 * * * * Though Mulapra-
kriti is the material cause of the world from which it

1 So Herbert Spencer holds, in conformity with Indian doctrine,
that the universe, whether physical or psychical, is a play of force
which in the case of matter we as the self or mind experience as object.
As to Mind and Matter see my volumes so entitled.

8 The word has been said to be derived from Kri and the affix A 'tin,
which is added to express bhciva , or the abstract idea, and sometimes
the Karma, or object of the action, corresponding with the Greek affix
sis. Ktin inflected in the nominative becomes tih, tis. Prakriti there-
fore has been said to correspond with <j>vcrt,s> (nature) of the Greeks
(Banerjee, “ Dialogues on Hindu philosophy,” 24). It is also called

Pradh&na. Pra+dha-banat 8 * Pradhatte sarvam atmani, or that which
contains all things in itself, the source and receptacle of all matter and
form. Pradhana also literally means “ chief ” (substance), for accord-
ing to Samkhya it is the real creator.

* See the splendid Hymn to Prakriti in Prapanchasara Tantra, Vol.

Ill, “ Tantrik Texts What can be seen by the eyes can be defined,

but not She. “ It cannot be seen by the eyes.” Kena Up., 1-6 : “ Yat
chakshusha na pashyati.” She is beyond the senses. Hence the
Trishati addresses the Devi (II. 44) as tdrigityavinirdeshya (who is
not to be particularly pointed out as being this or that). See Sharada
Tilaka, Vamakeshvara, and Vishvasara Tantras, cited in Pranatoshini,
p. 24. She is ineffable and inconceivable : with form (Yikriti), yet
Herself (Mulaprakriti) formless. Mahanirv&na Tantra, IV. 33-85.

Thus Sayana (Rig-Veda, X. 129, 2) says that, whilst Maya is Anirvachya

(indefinable), since it is neither Sat nor Asat, Chit is definable as Sat.

62

THE SIX CENTRES AND THE SERPENT POWER

arises , 1 ultimately, as it is in itself (Svarupa), Prakriti
Shakti, like all else, is Consciousness, for Consciousness
as Power and static Consciousness are one . 2 Conscious-
ness, however, assumes the rdle of Prakriti — that is,
creative power — when evolving the universe. Her sub-
stance consists of the Gunas or modes of this natural
principle which are called Sattva, Rajas, Tamas . 5 The
general action of Shakti is to veil or contract consciousness*
Prakriti, in fact, is a finitising principle. To all seeming,
it finitises and makes form in the infinite formless Con-
sciousness . 4 So do all the Gunas. But one does it less-
and another more. The first is Sattvaguna the function of
which, relative to the other Gunas, is to reveal conscious-
ness. The greater the presence or power of Sattvaguna,
the greater the approach to the condition of Pure Con-
sciousness. Similarly, the function of Tamas Guna is to
suppress or veil consciousness. The function of Rajas
Guna is to make active — that is, it works on Tamas to
suppress Sattva, or on Sattva to suppress Tamas . 5 The

' Kriteh prarambho yasyah. That is, by which creation (Srishti),
maintenance (Sthiti), and dissolution (Laya) are done (Prakriyate
k&ry&dikam anayft).

* See Sadflnanda’s Comm, on 4th Mantra of Isha Up. “ The
changeless Brahman which is consciousness appears in creation as
Mfty& which is Brahman (Brahmamayi) consciousness (Chidrupinl),
holding in Herself unbeginning (Anadi) Karmik tendencies (Karma-
samskftra) in the form of the three Gunas. Hence She is Gunamayl
despite being Chinmayl. And as there is no second principle these
Gunas are Chit-Shakti.”

* The three Gunas are Prakriti. The Devi, as in the form of Pra-
kriti, is called Trigunatmikft (who is composed of the three Gunas). All
nature which issues from Her, the Great Cause (Mahtik&nmas var upa) ,
is also composed of the same Gunas in different states of relation.

4 See an article of mine in the Indian Philosophical Review,
“ Shakti and Mftyft,” reproduced in 8rd Ed. of “ Shakti and Shakta

4 In the words of Professor P. Mukhyopadhyaya, dealing with the
matter monistically, these are the three elements of the Life Stress
on the surface of pure Consciousness — namely, presentation (Sattva),
movement (Bajas), and veiling (Tamas), which are the three elements
of creative evolution (“ The Patent Wonder,” p. 19).

EMBODIED CONSCIOUSNESS (jIVATMl)

53

object and the effect of evolution, as it is ©f all Sadhana, is
to develop Sattvaguna. , The Gun^s always co-exist in every-
thing, but variously predominate. The lower descent is
made in the scale of nature the more Tamas Guna prevails,
as in so-called “ brute substance,” which has been supposed
to be altogether inert. The higher the ascent is made the
more Sattva prevails. The truly Sattvik man is a divine
man, his temperament being called in the Tantras Divya-
bhava . 1 Through Sattvaguna passage is made to Sat,
which is Chit or pure Consciousness, by the SiddhayogI,
who is identified with Pure Spirit.

Prakriti exists in two states, in one of which (so far as
any effect is concerned ) 2 She is quiescent. The Gunas are
then in stable equilibrium, and not affecting one another.
There is no manifestation. This is the unmanifest (Avyakta),
the potentiality of natural power (natura naturans ). 3 When,
however, owing to the ripening of Karma, the time for
creation takes place, there is a stirring of the Gunas (Guna-
kshoba) and an initial vibration (Spandana), known in the
Mantra Shastra as Cosmic Sound (Sabdabrahman). The
Gunas affect one another, and the universe made of these
three Gunas is created. The products of Prakriti thus
evolved are called Vikara or Vikriti . 4 Vikriti is manifest

’ Those in whom Rajas Guna is predominant, and who work that
Guna to suppress Tamas, are Vlra (hero), and the man in whom the
Tamas Guna prevails is a Pashu (animal). '

s The three Gunas are essentially changeful. Naparinamya
kshanamapyavatishthante gunah (the gunas do not remain for a
moment without movement). Vachaspati Misra : Siimkhya-Tattva-
Kaumudi, 16th Kftrika. The movement is twofold : (a) Sarupaparinama
or Sadrishatarinama in disolution, and ( b ) Virupaparinama in evolution.

3 This is, in fact the definition of Prakriti as opposed to Vikriti,
Sattvarajastamasam samyavastha prakritih. Samkhya-KanmudI Karika :
3 ; Samkhya-Pravachana, I. 61.

4 Vikara or Vikriti is something which is really changed, as milk
into curd. The latter is a Vikriti of the former. Vivarta is apparent

54

THE SIX CENTRES AND THE SERPENT POWER

(Vyakta) Prakriti (natura naturata). In the infinite_ and
formless Prakriti there appears ja strai n or stress a ppearing
*as~Torm. On the relaxation of this strain in dissolution
forms disappear in formless Prakriti, who as manifested
jpower (Shakti) re-enters the Brahman-Cousciousness;-
These Yikritis are the Tattvas issuing from Prakriti , 1 the
Avidya Shakti — namely, the different categories of Mind,
Senses and Matter.

The bodies are threefold : causal (Karanasharlra, or
Parasharira, as the Shaivas call it), subtle (Sukshmasharira),
and gross (Sthulashaiira) These bodies in which the Atma
is enshrined are evolved from Prakriti Shakti, and are con-
stituted of its various productions. They form the taber-
nacle of the Spirit (Atma), which as the Lord is “ in all
beings, and who from within all beings controls them
The body of the Lord (Ishvara) is pure Sattvaguna (Shud-
dhasattvagunapradhana ). 3 This is the aggregate Prakriti

but unreal change, such as the appearance of what was and is a rope
as a snake. The Vedantasara thus musically defines the two terms :
Satattvato’ nyathftpratha vikara ityudlritah
Atattvato’ nyathapratha vivarta ityudlritah.

Under Y. 40 of the Shatchakra the commentator speaks of Vikriti
as a reflection (Pratibimbata) of Prakriti. It is Prakriti modified.

1 As already explained, there are Tattvas which precede the
Purusha-Prakriti Tattvas. Etymologically Tattva is an abstract deriva-
tion from pronoun “ Tat ’’ (that), or Thatness, and may, it has been
pointed out, be compared with the Htecceitas of Duns Scotus. The
Tattva in a general sense is Truth or Brahman. But in the Samkhya
it has a technical sense, being employed as a concrete term to denote
the eight “ producers,” the sixteen “ productions,” and the twenty-fifth
Tattva or Purusha.

* Yah sarveshu bhuteshu tishthan ; yah sarvani bhutany antaro
'yamayati (Brih. Up., iii. 7, 15). The Jjva is in Mayav&da thus
Chaitanyarupa with the Upadhi ajnfma and its effects, mind and body,
• and which is Abhimanin, or attributor to itself, of the waking, dream-
. ing and slumber states.

8 Shamkara’s Bhashya, II. 8-45. The Jlva is Chaitanya distinguish-
ed by Upftdhi. The latter term means distinguishing property, attri-
bute, body, etc., and here body (Deha), senses (Indriya), mind (Manas,
Buddhi), etc. (ib., I. 2-6).

EMBODIED CONSCIOUSNESS (jIVATMA.)

55

or Maya of Him or Her as the Creator-Creatrix of all things.
Jiva, as the Kularnava Tantra 1 says, is bound by the bonds
(Pasha) ; Sadashiva is free of them . 2 The former is Pa shu,
and the latter Pash upat i, or Lord of Pashu s (Jlvas ). That
is, Ishvarl 3 is not affected by Her own Maya. She 'is all-
seeing, all-know ing, all-powerful. Ishvara thus rules Maya,
Jiva is ruled by. it. From this standpoint the Mother and
Her child the Jiva are not, thus, the same. For the latter
is a limited consciousness subject to error, and governed by
that Maya-shakti of Hers which makes the world seem to
be different from what it in its essence is. The body of
Jiva is therefore' known as the individual Prakriti or Avid ya,
in w hic h t here is impure Sattva, and Rajas and Tamag.
(Malinasattvagunapradhana). But in the Mother are all
creatures. And so in the Trishatl 1 the Devi is called “ in
the form of one and many letters ” (Ekanekaksharakriti).
As Eka She is the Ajnana which is pure Sattva and attri-
bute (Upadhi) of Ishvara ; as Aneka She is Upadhi or
vehicle of Jiva. Whilst Ishvara is one, Jlvas are many , 5
according to the diversity in the nature of the individual
Prakriti caused by the appearance of Rajas and Tamas in
it in differing proportions. The Atma appears as Jiva in the
various forms of the vegetable, animal, and human worlds.

The first or Causal Body of any particular Jiva, there-
fore, is that Prakriti (Avidya Shakti) which is the cause
of the subtle and gross bodies of this Jiva which are
evolved from it. This body lasts until Liberation, when

' Tantrik Texts, Vol. V.

4 Pashabaddho bhavoj jlvah pasliamuktah sadaskivah (Kularnava
Tantra, IX. 48), upon which the author of the PranatoshinI, who cites
this passage, says: “Thus the identity of Shiva and Jiva is shown ”
(iti shivajlvayor aikyam uktam).

3 Feminine of Ishvara. Some worship Shiva, some Devi. Both
are one.

' Comm, by Shamkara on v. 28.

' According to another VedRntic view there is only one Jiva.

66 THE SIX CENTRES AND THE SERPENT POWER

the Jlvatma ceases to be such and is the Paramatma or
bodiless Spirit (Videha-mukti). The Jlva exists in this
body during dreamless sleep (Sushupti).

The second and third bodies are the differentiations
through evolution of the causal body, from which first
proceeds the subtle body, and from the latter is produced
the gross body.

The Subtle Body, which is also called Linga Sharira
or Puryashtaka, is constituted of the first evolutes (Yikriti)
from the causal Prakritic body — namely, the Mind (Antah-
karana), the internal instrument, together with the external
instruments (Bahyakarana), or the Senses (Indriya), and
their supersensible objects (Tanmatra).

The third or Gross Body is the body of “ matter ”
which is the gi’oss particular object of the senses 1 derived
from the supersensibles.

Shortly, the subtle body may be described as the
Mental Body, as that which succeeds is called the gross
body of Matter. Mind is abstractedly considered by itself,
that is, as dissociated from Consciousness which is never
the case, an unconscious force which breaks up into parti-
culars the Experience-Whole which is Chit. It is called
the “ working within ” or “ internal instrument ” (Antah-
karana), and is one only, but is given different names to
denote the diversity of its functions . 2 The Samkhya thus
speaks of Buddhi, Ahamkara, Manas, to which the Vedanta
adds Chitta, being different aspects or attributes (Dharma)
of Mind as displayed in the psychical processes by which
the Jlva knows, feels and wills.

These may be considered from the point of view of
evolution — that is, according to the sequence in which the

1 The definition of a Bhata (sensible matter) is that which can be
seen by the outer organ, such as the eye, ear, and so forth.

* Sftmkhya-Pravachana-Satra, II. 16. See my vol. on “ Mind ”.

EMBODIED CONSCIOUSNESS (jIVATMl)

57

limited experience of the Jlva is evolved— or from that in
which they are regarded after creation, when the experience
of concrete sense objects has been had. According to the
former aspect, Buddhi or Mahat Tattva is the state of mere
presentation ; consciousness of being only, without thought
of “ I ” (Ahamkara), and unaffected by sensations of parti-
cular objects (Manas and Indriyas). It is thus the im-
personal Jlva Consciousness. Ahamkara, of which Buddhi
is the basis, is the personal consciousness which realizes
itself as a particular “ I,” the experience! - . The Jlva, in the
order of creation, first experiences in a vague general way
without consciousness of the self, like the experience which
is had immediately on waking after sleep. It then refers
this experience to the limited self, and has the conscious-
ness “ I am So-and-so ”.

Manas is the desire which follows on such experience,
-and the Senses (Indriya) and their objects are the means
whereby that enjoyment is had which is the end of all will
to life. Whilst, however, in the order of evolution Buddhi
is the first principle, in the actual working of the Antah-
karana after creation has taken place, it comes last.

It is more convenient, therefore, to commence with the
sense-objects and the sensations they evoke. The experi-
eneer is affected by Matter in five different ways, giving
rise in him to the sensations of hearing, touch and feel , 1 * * * * * *
colour and form a and sight, taste, and smell . 8 But sensible

1 See post : also my volume on “ Matter

* Rupa is primarily colour. By means of colour form is perceived,

for a perfectly colourless thing is not perceivable by the gross senses.

J The other objects of the senses are the speakable, prehensible,

approachable, excitable (that which is within the genitals), and excret-
able. “ Each sense is suited to a particular class of influences — touch
to solid pressure, hearing to aerial pressure, taste to liquid, light to

luminous rays.” (Bain : “ Mind and body,” p. 22, 1892.)

See S&mkhya-Pravachana-Sutra, II. 26-28, 40 ; Samkhya-Tattva-

KaumudT, 27 K&rikft.

58

THE SIX CENTRES AND THE SERPENT POWER

perception exists only in respect of particular objects and
is thus perceived in its variations only. But there exist
also general elements of the particulars of sense-perception.
That general ideas may be formed of particular sense-
objects, indicates, it is said , 1 their existence in some parts
of the Jiva’s nature as facts of experience ; otherwise the
generals could not be formed from the particulars given by
the senses as the physical facts of experience. This general
is called a Tanmatra, which means the “ mere thatness,”
or abstract quality, of an object. Thus, the Tanmatra of
a sound (Shabdatanmatra) is not any particular sensible
form of it, but the “thatness ” of that sound — that is, that
sound apart from any of its particular variations stated.
The Tanmatras have, therefore, aptly been called the
“generals of the sense particulars” 2 — that is, the general
elements of sense perception. These necessarily come into
existence when the senses (Indriya) are produced ; for a sense
necessitates something which can be the object of sensation.
These Sukshma (subtle) Bhiitas, as they are also called, are
not ordinarily themselves perceived, for they are supersen-
sible (Atindriya). Their existence is only mediately perceived
through the gross particular objects of which they are the
generals, and which proceed from them. They can be the
objects of immediate (Pratyksha) perception only to Yogis . 3
They are, like the gross sense-objects derived from them,
five in number namely, sound (Shabdatanmatra), touch and
feel 4 (Sparshatanmatra), colour and form (Rupatanmatra),
flavour (Rasatanmatra), and odour (Gandhatanmatra) as

1 See for this in greater detail J. C. Chatterji’s “ Kashmir
Shaivaism,” 125.

* Ib„ see post.

* So it is said T&ni vastuni tanmStr&dlni pratyaksha-vishayftni
(that is, to Yogis).

* Whereby the thermal quality of things is perceived.

EMBODIED CONSCIOUSNESS (jTvXTMA) 59

universals. Each of these evolves from that which pre-
cedes it . 1

Sensations aroused by sense-objects are experienced
by means of the outer instruments (Bahyakarana) of the
Lord of the body, or senses (Indriya), which are the gateways
through which the Jlva receives worldly experience. These
are ten in number, and are of two classes : viz., the five
organs of sensation or perception (Jnanendriya), or ear
(hearing), skin (feeling by touch), eye (sight), tongue (taste),
and nose (smell) ; and the five organs of action (Karmendri-
ya), which are the reactive response which the self makes to
sensation — namely, mouth, hands, legs, anus, and genitals,
whereby speaking, grasping, walking, excretion, and procrea-
tion are performed, and through which effect is given to the
Jlva’s desires. These are afferent and efferent impulses
respectively.

The Indriya, or sense, is not the physical organ, but
the faculty of mind operating through that organ as its
instrument. The outward sense-organs are the usual means
whereby on the physical plane the functions of hearing and
so forth, are accomplished. But as they are mere instru-
ments and their power is derived from the mind, a Yogi
may accomplish by the mind only all that may be done by
means of these physical organs without the use of the latter.

With reference to their physical manifestations, but
not as they are in themselves, the classes into which the
Indriyas are divided may be described as the sensory and
motor nervous systems. As the Indriyas are not the physi-
cal organs, such as ear, eye, and so forth, but faculties of
the Jlva desiring to know and act by their aid, the Yogi
claims to accomplish without the use of the latter all that

1 In a general way the last four correspond with the Vaisheshika
Param&nus. There are differences, however. Thus, the latter are
eternal (Nitya) and do not proceed from one another.

60

THE SIX CENTRES AND THE SERPENT POWER

is ordinarily done by their means. So a hypnotized subject
can perceive things, even when no use of the special physi-
cal organs ordinarily necessary for the purpose is made . 1
The fact of there being a variety of actions does not neces-
sarily involve the same number of Indriyas. An act of
“ going ” done by means of the hand (as by a cripple) is to be
regarded really as an operation of the Indriya of feet (Paden-
driya), even though the hand is the seat of the Indriya for
handling . 2 By the instrumentality of these Indriyas things
are perceived and action is taken with reference to them.
The Indriyas are not, however, sufficient in themselves for
this purpose. In the first place, unless attention (Alochana)
co-operates there is no sensation at all. To be “ absent-
minded ” is not to know what is happening . 3 Attention
must therefore co-operate with the senses before the latter
can “ give ” the experiencer anything at all . 4 Nextly, at one
and the same moment the experiencer is subject to receive
a countless number of sensations which come to and press
upon him from all sides. If any of these is to be brought into
the field of consciousness, it must be selected to the exclusion
of others. The process of experience is the selection of a special
section from out of a general whole, and then being engaged
on it, so as to make it one’s own, either as a particular object
of thought or a particular field of operation . 3 Lastly, as
Western psychology holds, the senses give not a completed
whole, but a manifold — the manifold of ' sense. These

1 See “ Kashmir Shaivaism,” by J. C. Chatterji, p. 120. Thus Pro-

fessor Lombroso records the case of a woman who, being blind, read
with the tip of her ear, tasted with her knees, and smelt with her toes.

3 TantrasSra Ahnika, 8.

3 See “ Kashmir Shaivaism,” p. 112.

* So in the Brihad&ranayaka Upanishad, I. 3-27, it is said : “ My
Manas (mind) was diverted elsewhere. Therefore I did not hear.”

3 So, lh the Text here translated post, Manas is spoken of as a door-
keeper who lets some enter, and keeps others outside.

EMBODIED CONSCIOUSNESS (jIViTMl)

61

“ points of sensation ” must be gathered together and made
into a whole. These three functions of attention, selection,
and synthesizing the discrete manifold of the senses, are
those belonging to that aspect of the mental body, the in-
ternal agent (Antahkarana), called Manas . 1 Just as Manas
is necessary to the senses (Indriya), the latter are necessary
for Manas. For the latter is the seat of desire, and cannot
exist by itself. It is the desire to perceive or act, and
therefore exists in association with the Indriyas.

Manas is thus the leading Indriya, of which the senses
are powers. For without the aid and attention of Manas
the other Indriyas are incapable of performing their respect-
ive offices ; and as these Indriyas are those of perception
and action, Manas, which co-operates with both, is said to
partake of the character of both cognition and action.

Manas, through association with the eye or other sense,
becomes manifold, being particularized or differentiated by
its co-operation with that particular instrument, which
cannot fulfil its functions except in conjunction with Manas.

Its function is said to be Samkalpa-Vikalpa, that is,
selection and rejection from the material provided by the
Jnanendriya. When, after having been brought into con-
tact with the sense-objects, it selects the sensation which
is to be presented to the other faculties of the mind, there
is Samkalpa. The activity of Manas, however, is itself
neither intelligent result nor moving feelings of pleasure or
pain. It has not an independent power to reveal itself to
the experiencer. Before- things can be so revealed and
realized as objects of perception, they must be made subject
to the operation of Ahamkara and Buddhi, without whose
intelligent light they would be dark forms unseen and

1 See “ Kashmir Shaivaism,” pp. 94-114. This is the Samkhyan
and Vedantic definition. According to the Vaisheshika, Manas is that
which gives knowledge of pleasure, pain, and Jlvatmft (I am So-and-so).

62

THE 8IX CENTRES AND THE SERPENT POWER

unknown by the experience!, and the efforts of Manas but
blind gropings in the dark. Nor can the images built up
by Manas affect of themselves the experience! so as to move
him in any way until and unless the experience! identifies
himself with them by Ahamkara — that is, by making them
his own in feeling and experience. Manas, being thus an
experience of activity in the dark, unseen and unrevealed by
the light of Buddhi and not moving the experience!* until
he identifies himself with it in feeling, is one in which the
dark veiling quality (Tamas guna) of Shakti Prakriti is the
most manifest . 1 This Guna also prevails in the Indriyas
and the subtle objects of their operation (Tanmatra).

Ahamkara the “ I-maker ” is self-arrogation 53 — that is,
the realization of oneself as the personal “ I ” or self-con-
sciousness of worldly experience in which the Jlva thinks
of himself as a particular person who is in relation with
the objects of his experience. It is the power of self-
arrogation whereby all that constitutes man is welded into
One Ego, and the percept or concept is referred to that
particular thinking subject and becomes part of its experi-
ence. When, therfore, a sensation is perceived by Manas
and determined by Buddhi, Ahamkara says : “ It is I who
perceive it.”

This is the “ I ” of phenomenal consciousness as distin-
guished from “ this ” the known. Buddhi functions with
its support . 3 Buddhi considered with relation to the other
faculties of experience is that aspect of the Antahkarana

1 See “ Kashmir Shaivaism,” p. 116, where the author cites the
dictum of Kant that perceptions (Anschauung) without conceptions
are blind.

1 Abhim&na. Abhimano’hamkftrah. See Samkhya-Tattva-Kaumudi,
24 K fi r ika, and Bk. II, Sutra 16, Sftmkhya-Pravachana-Sutra.

? Tam ahamk&ram upajlvya hi buddhir adhyavasyati (Samkhya-
Tattva-Kaumudr, supra.

EMBODIED CONSCIOUSNESS (jIVATMl) 63

which determines (Adhyavasayatmika buddhih ). 1 “ A man
is said to determine (Adhyavasyati) who, having perceived
(Manas), and thought, ‘I am concerned in this matter
(Ahamkara) ’ and thus having self-arrogated, comes to the
determination, ‘ This must be done by me ’ (Kartavyam etat
Maya).” 2 “ Must be done ” here does not refer to exterior

action only, but to mental action (ManasI kriya) also, such
as any determination by way of the forming of concepts
and percepts (“ It is so ”) and resolutions (“ It must be
done ”). Buddhi pervades all effects whatever other than
itself. It is the principal Tattva because it pervades all
the instruments (Indriya), is the receptacle of all the
Samskaras or Karmic tendencies, and is in Samkhya the
seat of memory . 3 It is the thinking principle which
forms concepts or general ideas acting through the instru-
mentality of Ahamkara, Manas and the Indriyas. In the
operations of the senses Manas is the principal ; in the
operation of Manas Ahamkara is the principal; and in
the operation of Ahamkara Buddhi is the principal.
With the instrumentality of all of these Buddhi acts,
modifications taking place in Buddhi through the instru-
mentality of the sense functions . 4 It is Buddhi which
is the basis of all cognition, sensation, and resolves, and
makes over objects to Purusha that is, Consciousness.
And so it is said that Buddhi, whose characteristic is deter-
mination, is the charioteer ; Manas, whose characteristic is
Samkalpavikalpa, is the reins ; and the Senses are the horses.
Jlva is the Enjoyer (Bhokta) that is, Atma conjoined with

1 Samkhya-Pravaehana, II. 18. The Sutra has Adhyavas&yo
buddhih ; but, the Commentator points out that Buddhi is not to be
identified with its functions. Buddhi is thus called Nishehayakarinl.

* Sftmkhya-Tattva-Kaumudi, 28rd Karika : Sarvo vyavaharttil alo-
chya mattvil aham atr&dhikrita ityabhimatya kartavyam etat maya iti
adhyavasyati.

* Samkhya-Pravaehana, II. 40-44.

4 Samkhya-Pravaehana, II. 45, 89.

64 ,THE SIX CENTRES AND THE SERPENT POWER

body, senses, Manas and Buddhi . 1 * In Buddhi Sattvaguna
predominates; in Ahamkara, Rajas, in Manas and the
Indriyas and their objects, Tamas. ^ '

Chitta 8 in its special sense is that faculty (Vritti) by
which the Mind first recalls to memory (Smaranam) that ;
of which there has been previously Anubhava or pratyaksha
Jnana — that is, immediate cognition. This Smaranam exists
only to the extent of actual Anubhava. For remembrance
is the equivalent of, and neither more nor less than, what
has been previously known ; 3 remembrance being the calling
up of that. Chinta, again, is that faculty whereby the
current of thought dwells, thinks and contemplates upon
(Chinta ) 4 * the subject so recalled by Smaranam, and previ-
ously known and determined by Buddhi. For such medita-
tion (Dhyana) is done through the recall and fixing the
mind upon past percepts and concepts. According to
Vedanta, Buddhi determines but once only, and the further
recall and thought upon the mental object so determined
is the faculty of the separate mental category called Chitta.
Samkhya, on the principle of economy of categories, regards
Smaranam and Chinta to be functions of Buddhi . 6 * In the
works here translated and elsewhere Chitta is, however,
currently used as a general term for the working mind —
that is, as a synonym for the Antahkarana . 0

i Shamkara’s Commentary on Kathopanishad, 3rd Valli, 4th
Mantra : Atmendriyamanoyuktam bhoktetyahur manTshinah ; and see
Sftmkhya-Pravachana, II. 47.

* Chetati anena iti chittam.

* So the Patanjala Sutra says : Anubutavishayftsampramoshah
smritih (Nothing is taken away from the object perceived).

4 Anusandhftnatmikft antahkarana- vrittir iti vedantah. (It is the

faoulty of the Antahkarana which investigates in the Vedanta.)

6 Samkhyashastre cha chintavrittikasya chittasya, buddhavevantar-
bhavah (In the Samkhya Shastra, Chitta, the function of which is
Chinta, is included in Buddhi, I. 64).

* Chittam antahkarana-samanyam (Chitta is the Antahkarana in

general) : Samkhya- Pravachana-Bhashya.

EMBODIED CONSCIOUSNESS (jIVATMl)

65

To sum up the functions of the subtle body : the sense-
objects (Bhuta, derived from Tanm&tra) affect the senses '
(Indriya) and are perceived by Manas, are referred to the
self by Ahamkara, and are determined by Buddhi. -The
latter in its turn is illumined by the light of Consciousness
(Chit), which is the Purusha ; all the principles (Tattva)
up to and including Buddhi being modifications of appa-
rently unconscious Prakriti. Thus all the Tattvas work
for the enjoyment of the Self or Purusha. They are not
to be regarded as things existing independently by them-
selves, but as endowments of the Spirit (Atma). They do
not work arbitrarily as they will, but represent an organized
co-operative effort in the service of the Enjoyer, the Experi-
encer or Purusha.

The subtle body is thus composed of what are called
the “ 17,” viz., Buddhi (in which Ahamkara is included),
Manas, the ten senses (Indriya), and the five Tanmatras.
No special mention is made of Prana or Vital Principle by
the Samkhya, by which it is regarded as a modification of
the Antahkarana, and as such is implicity included. The
Mayavadins insert the Prana pentad* instead of the
Tanmatra. 1

The Jlva lives in his subtle or mental body alone when
in the dreaming (Svapna) state. For the outside world
of objects (Mahabhuta) is then shut out and the conscious-
ness wanders in the world of ideas. The subtle body or
soul is imperishable until Liberation is attained, when the
Jlvatma or seemingly conditioned consciousness ceases
to be such and is the Supreme Consciousness or Para-
matma, Nirguna Shiva. The subtle body thus survives the
dissolution of the gross body of matter, from which it goes

1 Samkhya-Pravachana- Sutra, III. 9. See my volume on " Life ”
(Pr&na-Shakti).
s

66 THE 8IX CENTRES AND THE SERPENT POWER

forth (Utkramana), and “reincarnates ” 1 (to use an English
term) until Liberation (Mukti). The Lingashar'ira is not
all-pervading (Vibhu), for in that case it would be eternal
(Nitya) and could not act (Kriya). But it moves and goes
(Gati). Since it is not Vibhu, it must be limited (Parich-
chhinna) and of atomic dimension (Anuparimana). It is
indirectly dependent on food. For though the material
body is the food-body (Annamaya), Mind is dependent on it
when associated with the gross body. Mind in the subtle
body bears the Samskaras which are the result of past
actions. This subtle body is the cause of the third or
gross body.

The whole process of evolution is due to the presence
of the will to life and enjoyment, which is a result of
Vasana, or world-desire, carried from life to life in the
Samskaras, or impressions made on the subtle body by
Karma, which is guided by Xshvara. In its reaching forth
to the world, the Self is not only endowed with the faculties
of the subtle body, but with the gross objects of enjoyment
on whioh those faculties feed. There, therefore, comes into
being, as a projection of the Power (Shakti) of Conscious-
ness, the gross body of matter called Sthula Shartra.

The word Sharlra comes from the root “ Shri,” to
decay ; for the gross body is at every moment undergoing
molecular birth and death until Prana, or vitality, leaves
the organism, whioh, as such, is dissolved. The Soul
(Jlvatma) is, when it leaves the body, no longer concerned
therewith. There is no such thing as the resurrection of
the same body. It returns to dust and the Jlva when it

x This is transmigration or pretyabh&va, which means “ the arising
again and again ” — punarutpattih pretya bhavah, as Gautama says.
Rretya== having died, and Bh&va=“the becoming (born into the world)
again ". “ Again ” implies habitualness : birth, then death, then birth,
tod so on, until final emancipation which is Moksha, or Apavarga
(release), as the Ny&ya calls it.

EMBODIED CONSCIOUSNESS (jIVATMA)

67

reincarnates does so in a new body, which is nevertheless,
like the last, suited to give effect to its Karma.

The Sthula Sharira, with its three Doshas, six Koshas,
seven Dhatus, ten Fires, and so forth , 1 is the perishable
body composed of compounds of five forms of gross sensible
matter (Mahabhuta), which is ever decaying, and is at the
end dissolved into its constituents at death . 2 This is the
Vedantik body of food (Annamaya Kosha), so called because
it is maintained by food which is converted into chyle
(Rasa); blood, flesh, fat, bone, marrow and seed-components
of the gross organism. The Jiva lives in this body when in
the tvaking (Jagrat) state.

The human, physical, or gross body is, according to
Western science, composed of certain compounds of which
the chief are water, gelatine, fat, phosphate of lime, albumen,
and flbrine, and of these water constitutes some two-thirds
of the total weight. These substances are composed of
simpler non-metallic and metallic elements, of which the
chief are oxygen (to the extent of about two-thirds),
hydrogen, carbon, nitrogen, calcium, and phosphorus. Again,
to go one step farther back, though the alleged indestructi-
bility of the elements and their atoms is still said by some
to present the character of a “ practical truth,” well-known
recent experiments go to re-establish the ancient hypothesis
of a single Primordial Substance to which these various
forms of matter may be reduced, with the resultant of the
possible and hitherto derided transmutation of one element
into another ; since each is but one of the plural manifesta-
tions of the same underlying unity.

1 See Introduction to my edition of Prapanchasara Tantra, Vol. Ill,
“ T&ntrik Texts ”.

2 Decay and death are two of the six Urmis which, with hunger
and thirst, grief and ignorance, are characteristics of the body (Deha-
dharma) ; Prapanchasara Tantra, II.

68

THE SIX CENTRES AND THE SERPENT POWER

Recent scientific research has shown that this original
substance Cannot be scientific “ matter ’’-’‘-that is, that
which has mass, weight and inertia. Matter has been
dematerialized and reduced, according to current hypotheses*
to Something which differs profoundly from “ matter ” as
known by the senses. This ultimate substance is stated to
be Ether in a state of motion. The present scientific
hypothesis would appear to be as follows : The ultimate
and simplest physical factor from which the universe has
arisen is motion of and in a substance called “ Ether,”
which is not scientific “ matter The motions of this
substance give i;ise from the realistic point of view to the
notion of “ matter ”. Matter is thus at base one, notwith-
standing the diversity of its forms. Its ultimate element is
on the final analysis of one kind, and the differences in the
various kinds of matter depend on the various movements
of the ultimate particle and its succeeding combinations.
Given such unity of base, it is possible that one form of
matter may pass into another. The Indian theory here
described agrees with the Western speculations to which
we have referred, that what the latter calls scientific or
ponderable matter does not permanently exist, but says
that there are certain motions or forces (five in number)
which produce solid matter, and which are ultimately
reducible to ether (Akasha). Akasha, however, and scientific
“ Ether ” are not in all respects the same. The latter is an
ultimate substance, not “ matter,” having vibratory move-
ments and affording the medium for the transmission of
light. Akasha is one of the gross forces into which the
Primordial Power (Prakriti-Shakti) differentiates itself.
Objectively considered it is a vibration 1 in and of the

1 It is Spandanashila (vibratory), according to S&mkhya ; for the
prodnots share the character of the original vibrating Prakriti, and
these prodnots are not, like Prakriti itself, all-pervading (Vibhn). The-
Yaisheshika Sutrakara regards it as a motionless, colourless (Nirfipa)

EMBODIED CONSCIOUSNESS (jIVATMl) 69

substance of Prakriti of which it is a transformation in which
the other forces are observed to be operating. Lastly,
Akasha is not an ultimate, but is itself derived from the
supersensible Tanmatra, with its quality (Guna) whereby
Akasha affects the senses ; and this Tanmatra is itself der-
ived from the mental I-making principle (Ahamkara), or
personal consciousness produced from the superpersonal
Jlva-eousciousness as such (Buddhi), emanating from the
root-energy, or Prakriti- Shakti, the cause and basis of all
forms, of “ material ” force or substance, At the back of
both “ matter ” and mind, there is the creative energy
(Shakti) of the Supreme who is the cause of the universe
and Consciousness itself.

Matter affects the Jlva in live different ways, giving
rise in him to the sensations of smell, taste, sight, touch
and feel, and hearing.

As already explained, the Tanmatras are supersensible,
being abstract qualities, whilst the senses perceive their
variations in particular objects only. These sense parti-
culars are produced from the generals or Universals.

From the Shabda Tanmatra and from the combinations
•of the latter with the other Tanmatras are produced the
gross Bhiitas (Mahabhuta), which as things of physical
magnitude perceivable by the senses approach the Western
definition of discrete sensible “ matter These five Maha-
bhutas are Akasha (Ether), Vayu (Air), Tejas (Fire), Apas
(Water) and PrithivI (Earth). Their development takes
place from the Tanmatra, from one unit of that which is
known in sensible matter as mass (Tamas), charged with
energy (Rajas) by the gradual accretion of mass and re-
distribution of energy. The result of this is that each

continuum (Sarvavyapi). It is not an effect and is Vibhu, therefore it
cannot vibrate (Gatikriya). The Commentators argue that, as it is
a Dravya or thing, it must possess the general quality (Dharma) of
Jlravya or Kriya— that is, action. See my volume on “ Matter ”.

70

THE SIX CENTRES AND THE SERPENT POWER

Bhota is more gross than that which precedes it until
“ Earth ” is reached. These five Bhutas have no connection
with the English “ elements ” so called, nor, indeed, are
they elements at all, being derived from the Tanmatras.
Dynamically and objectively considered they are (proceeding
from Akasha) said to be five forms of motion, into which
Prakriti differentiates itself : viz., non-obstructive, all-
directed motion radiating lines of force in all directions^
symbolized as the “Hairs of Shiva ” 1 * affording the space
(Akasha) in which the other forces operate ; transverse
motion a and locomotion in space (Vayu) ; upward motion
giving rise to expansion (Tejas) ; downward motion giving
rise to contraction (Apas) ; and that motion which produces
cohesion, its characteristic of obstruction being the opposite
of the non-obstructive ether in which it exists and from
which it and the other Tattvas spring. The first is sensed
by hearing through its quality (Guna) of sound (Shabda ) ; 3
the second by touch through resistance and feeling ; 4 the
third by sight as colour ; 5 the fourth by taste through
flavour ; and the fifth by the sense of smell through its
odour, which is produced by matter only in so far as it
partakes of the solid state . 6

1 “ Kashmir Shaivaism,” p. 132, where it is suggested that the
lines of the magnetic field are connected with the lines of Dik (direc-
tion) as the lines of ethereal energy.

* Vftyu, as the Prapanchasara Tantra says, is characterized by
motion (Chalanapara). The Sanskrit root Va = to move. See Sushruta,
Vol. II, p. 2, ed. Kaviraj Kunja Lala Bhiphagratna.

3 According to Western notions, it is the air which is thejcause of
sound. .According to Indian notions, Ether is the substratum (Ashraya)
of sound, and Air (Vayu) is a helper (Sahakarl) in its manifestation.

4 Touch is not here used in the sense of all forms of contact, for
form and solidity are not yet developed, but such particular contact as
that by which is realized the thermal quality of things.

5 Fire is the name or that action which builds and destroys shapes.

6 All matter in the solid state (P&rthiva) giving rise to smell is in
the state of earth — e.g., metals, flowers, etc.

EMBODIED CONSCIOUSNESS (jIVATMA.)

71

The hard and stable obstructive “ earth ” is that which
is smelt, tasted, seen, and touched, and which exists in
space which is known by hearing — that is, the sounds in
it. The smooth “water” is that which is tasted, seen,
and touched in space. “ Fire ” is what is seen and touched
— that is, felt as temperature— in space. “ Air ” is what
is so felt in space. And sound which is heard is that by
which the existence of the “ Ether ” is known. These
Bhutas when compounded make up the material universe.
Each thing therein being thus made of all the Bhutas, we
find in the Tantras that form, colour and sound, are related,
a truth which is' of deep ritual significane. Thus, each of
the sounds of speech or music has a corresponding form,
which have now been made visible to the eye by the Phono-
scope . 1 Thus the deaf may perceive sounds by the eye
just as, by the Optophone the blind may read by means
of the ear.

In the same Shastra various colours and figures (Man-
dalas) are assigned to the Tattvas to denote them.. Akasha
is represented by a transparent white circular diagram in
which, according to some accounts, there are dots (Chhidra
= hole), thus displaying the interstices which Akasha
produces ; for Akasha, which is all-pervading, inter-
venes between each of the Tattvas which are evolved
from it.

Yayu is denoted by a smoky grey, six-cornered dia-
gram ; 2 Tejas, red, triangular diagram ; Apas, white, cres-
cent-shaped diagram ; and PrithivI, yellow, quardrangular

1 When words are spoken or sung into a small trumpet attached to
the instrument, a revolving disk appears to break up into a number of
patterns, which varj’ with the variations in sound.

2 See as to this and other diagrams the coloured plates of the
Chakras.

72

THE SIX CENTRES AND THE SERPENT POWER

diagram which; as the superficial presentation of the cube,
Well denotes the notion of solidity.

Similarly, to each Devata also there is assigned a Yan-
tra, or diagram, which is a suggestion of the form assumed
by the evolving Prakriti or body of that particular Consci-
ousness.

The gross' body is, then, a combination of the com-
pounds of those Mahabhtltas, derivable from the Akasha
(“ Ether ”) Tattva.

The Bhutas and the Tanmatras, as parts of these com-
pounds, pervade the body, but particular Bhtltas are said
to have centres of force in particular regions. Thus the
centres (Chakra) of “Earth” and “Water” are the two
lower ones in the trunk of the body. “Fire ” predominates
in the central abdominal region, and “ Air ” and “ Ether ”
in the two higher centres in the heart and throat. These
five Tanmatras, five Bhutas, and the ten senses (Indriyas)
which perceive them, are known as the twenty gross Tattvas
which are absorbed in Yoga in the centres of the bodily
trunk. The remaining four subtle mental Tattvas (Buddhi,
Ahamk&ra, Manas) and Prakriti have their special centres
of aotivity in the head. Again, the Bhutas may be specially
displayed in other portions of the bodily organism. Thus*
PrithivI displays itself as bone or muscles ; Apas as urine
and saliva ; Tejas as hunger and thirst ; Vayu in grasping
and walking. Fire is manifold, its great mystery being
saluted by many names. So Tejas manifests both as light
and heat, for, as Helmholtz says, the same object may
effect the senses in different ways. The same ray of sun-
shine, which is called light when it falls on the eyes, is
called heat when it falls on the skin. Agni manifests in
the household and umbilical fires; as Kamagni in the
MftlSdhara centre ; in Vadava or submarine fire and in the
“Lightning” of the Sushumna in the spinal column.

EMBODIED CONSCIOUSNESS (jIVATMi)

78

Matter thus exists in the five states etheric , 1 aerial , 3
fiery , 3 fluid , 4 and solid . 4 PrithivI does not denote merely
what is popularly called “ Earth All solid (Parthiva)
odorous substance is in the PrithivI state. All substance
in the fluid (Apya) state is in the Apas state, as every-
thing which has cohesive resistance is in that of PrithivI.
This latter, therefore, is the cohesive vibration, the cause
of solidity, of which the common earth is a gross com-
pounded form. All matter in the aerial (Vayava) condition
is in the Vayu state. These are all primary differentiations
of cosmic matter into a universe of subtly fine motion.
The Tattvas regarded objectively evoke in the Indriyas
smell, taste, sight, touch and hearing.

The gross body is thus a combination of the com-
pounds of these Mahabhutas, derivable ultimately from
Ether (Akasha), itself evolved in manner described.

The gross and subtle bodies above described are vital-
ized and held together as an organism by Prana, which is
evolved from the active energy (Kriya Shakti) of the Linga
SharTra. Prana, or the vital principle, is the special rela-
tion of the Atma with a certain form of matter which by
this relation the Atma organizes and builds up as a means
of having experience . 0 This special relation constitutes the

* All-pervading (Sarvavyapi), though relatively so in Samkhya, and
colourless (NirupaJ. As to vibration, v. ante.

* With movements which are not straight (Tiryag-gamana-shlla).

3 Illuminating (Prakasha) and heating (Tilpa).

4 Liquid (Tarala), moving (Chalanashila). It has the quality of
Sneha, whereby things can be rolled up into a lump (Pinda), as moistened
flour or earth. Some solid things become liquid for a time through
heat ; and others become solids, the Jati (species) of which, is still
water (Jalatva).

’Without hollow, dense (Ghana), firm (Dridha), combined (San-
ghata), and hard (Kathina),

" “Hindu Realism,” p. 84. See may volume on “Life”.

74 THE SIX CENTRES AND THE SERPENT POWER

individual Prana in the individual body. The cosmic all-
pervading Prana is not Prana in this gross sense, but is
a name for the Brahman as the author of the individual
Prana. The individual Prana is limited to the particular
body which it vitalizes, and is a manifestation in all breath-
ing creatures (Prani) of the creative and sustaining activity
of the Brahman, who is represented in individual bodies by
the Devi Kundalinl.

All beings, whether Devatas, men, or animals, exist
only so long as the Prana is within the body. It is the
life-duration of all . 1 What life is has been the subject of
dispute in India as elsewhere . 2 The materialists of the
Lokayata school considered life to be the result of the
chemical combinations of the elements, in the same manner
as the intoxicating property of spirituous liquors results
from the fermentation of unintoxicating rice and molasses,
or as spontaneous generation was supposed to occur under
the influence of gentle warmth. This is denied by the
Samkhya. Though Prana and its fivefold functions are
called Vayu, Life, according to this school, is not a Vayu
in the sense of a mere biomechanical force, nor any
mere mechanical motion resulting from the impulsion of
such Vayu.

According to the view of this school, Prana, or vitality,
is the oommon function of the mind and all the senses,
both sensory (Jnanendriya) and motor (Karmendriya), which
result in the bodily motion. Just as several birds when
confined in one cage cause that cage to move, by themselves
moving, so the mind and senses cause the body to move
while they are engaged in their respective activities. Life
is, then,' a resultant of the various concurrent activities of
other principles or forces in the organism.

1 Kaushltakl U pan i shad, 8-2.

9 See my volume on “ Life

EMBOI^IED CONSCIOUSNESS (jIVATMA.) 75

The Vedantists agree in the view that the Prana is
neither Vayu nor its operation, but deny that it is the
mere resultant of the concomitant activities of the organ-
ism, and hold that it is a separate independent principle
and “ material ” form assumed by the universal Conscious-
ness. Life is therefore a subtle principle pervading the
whole organism which is not gross Vayu, but is all the
same a subtle kind of apparently unconscious force, since
everything which is not the Atma or Purusha is, according
to Mayavada Vedanta and Samkhya, unconscious or, in
Western parlance “ material ” (Jada).' The gross outer
body is heterogeneous (Parichchhinna) or made up of
distinct or well-defined parts. On the other hand, the
Pranamaya self which lies within the Annamaya self is a
homogeneous undivided whole (Sadharana) permeating the
whole physical body (Sarvapindavyapin). it is not cut
off into distinct regions (Asadharana) as is the Pinda, or
microeosmic physical body. Unlike the latter, it has no
specialized organs each discharging a specific function. It
is a homogeneous unity (Sadharana) present in every part
of the body, which it ensouls as its inner self. Vayu 8 which
courses through the body is the manifestation, self-be-
gotten, the subtle, invisible, all-pervading, divine energy of
eternal life. It is so called from the fact of its coursing
throughout the universe. Invisible in itself, yet its opera-
tions are manifest. For it determines the birth, growth and
decay of all animated organisms, and as such it receives the

1 See Commentary on Taittirlya Upanishad, edited by Mahadeva
Shftstri, and Appendix C, by Dr. Brojendra Nath Seal, to Professor
B. K. Sarkar’s “ The Positive Background of Hindu Sociology,” where
some further authorities are given. By unconscious in Vedanta is
meant that thing is an object of consciousness, not that it is unconsci-
ous in itself for all is essentially consciousness.

* In the sense of Prana. The Sanskrit root va=to move. See
Sushruta, Vol. II, p. 2, ed. by Kaviraj Kunja Lala Bishagratna.

76 THE 8IX CENTRES AND THE SERPENT POWER

homage of all created being. As vital Vayu it is instan-
taneous in action, radiating as nerve force through the
organism in constant currents. In its normal condition
it maintains a state of equilibrium between the different
Doshas 1 and Dhatus , 1 or root principles of the body. The
bodily Vayu is divided, as are the principles called Pitta 1
and Kapha , 1 into five chief divisions according to the dif-
ferences in location and function. Vayu, known in its
bodily aspect as Prana* the universal force of vital activity,
on entry into each individual is divided into tenfold func-
tions (Vritti) of which five are ohief. The first or breath-
ing, bear the same name (Prana) as that given to the force
considered in its totality — the function whereby atmos-
pheric air with its pervading vitality, which has been
first drawn from without into the bodily system, is
expired . 2

On the physical plane Prana manifests in the animal
body as breath through inspiration (Sa), or Shakti, and
expiration (Ha), or Shiva. Breathing is itself a Mantra,
known as the Mantra which is not recited (Ajapa-mantra),
for it is said without volition.*

The divine current is the motion of Ha and Sa. This
motion, which exists on all the planes of life, is for the

See Introduction to third volume of “ Tantrik Texts,” where these
terms are explained. The Devatas of these Dhatus are Dakin! and the
other Shaktis in the Chakras. See my volume on “ Life ”.

a The Vayus have other functions than those mentioned. The
matter is here stated only in a general way. See Sushruta Samhita,
cited ante, Prana is not the physical breath, which is a gross thing,
but that function of vital force which exhibits itself in respiration.

3 Thus the Niruttara Tantra (Chapter IV) says :

Ham-karena vahir yati sah-karena vishet punah
Hamseti paramam mantram jlvo japati sarvada.

(By Hamkara it goes out, and by Sahkara it comes in again. A jlva
always recites the Supreme Mantra Hamsah.) See also Dhyanabindu Dp.

EMBODIED CONSCIOUSNESS (J1VS.TMS.)

77

earth plane (Bhurloka) created and sustained by the Sun,
the solar breath of which is the cause of human breath with
its centrifugal and centripetal movements, the counterpart
in man of the cosmic movement of the Hamsah or Shiva-
Shakti Tattvas, which are the soul of the Universe. The
Sun is not only the centre and upholder of the solar system , 1
but the source of all available energy and of all physical
life on earth. Accompanying the sunshine ther& proceeds
from the orb a vast invisible radiation, the pre-requisite of
all vegetable and animal life. It is these invisible rays
which, according to science, sustain the mystery of all
physical life. The' Sun as the great luminary is the body of
the Solar God, a great manifestation of the Inner Spiritual
Sun . 2

Apana, the downward “ breath ” which pulls against
Prana, governs the excretory functions ; Sarnana kindles
the bodily fire and governs the processes of digestion and
assimilation ; Vyana, or diffused “ breathing,” is present
throughout the body, effecting division and diffusion, resist-
ing disintegration, and holding the body together in all its
parts ; and Udana, the ascending Vavu, is the so-called
“ upward breathing ”. Prana is in the heart ; Apana in the
anus ; Sarnana in the navel ; Udana in the throat ; and
Vyana pervades the whole body . 3 By the words “ navel ”
and so forth it is not meant that the Vayu is in the navel

1 The Sun is said to hold the vast bulk of the total matter of the
solar system, while it only carries about 2 per cent of its moment of
momentum.

a The Yoga works speak of the Moon-chit (Chichchandra). It is this
spiritual moon which is shown on the cover of this book, embraced by
the Serpent Kundalini.

3 Amritanada Upanishad, vv. 84, 85 — Anandashrama Edition.

Vol. XXIX, p. 48 ; Shandilya Up., Ch. I. See also, as to Prana, Ch. II,
Prapanchas&ra Tantra. It is also said that Prana is at the tip of the
nostrils (Nasftgravarttl), and others are also said to be elsewhere. These
localities denote special seats of function. See my volume on “ Life

78

THE SIX CENTRES AND THE SERPENT POWER

itself but in tliat region of the body so designated — the
abdominal region and its centre the Manipura Chakra. The
five minor Vayus are Naga, Karma, Krikara, Devadatta, and
Dhananjaya, which manifest in hiccup, closing and open-
ing the eyes, digestion , 1 yawning, and in that Vayu “ which
leaves not even the corpse The functions of Prana may
be scientifically defined as follows : Appropriation (Prana),

Rejection (Apana), Assimilation (Samana), Distribution
(Vyana), and Utterance (Udana). The Prana represents the
involuntary reflex action of the organism and the Indriyas
one aspect of its voluntary activity.

In the case of the individualized Prana, or principle
which vitalizes the animal organism during its earth life, it
may be said, when regarded as an independent principle, to
be a force more subtle than that which manifests as terres-
trial matter which it vitalizes. In other words, according
to this theory, the Atma gives life to the earth organisms
through the medium of terrestrial Prana, whioh is one of
the manifestations of that Energy which issues from and is
at base the all-pervading Atma, as Shakti.

Atma as such has no states, but in worldly parlance we
speak of such. So the Mandukya Upanishad 2 speaks of
the four aspects (Pada) of the Brahman.

Chaitanya, or Consciousness in bodies, is immanent in
the individual and collective gross, subtle, and causal bodies,
and transcends them. One and the same Chit pervades and
transcends all things, but is given different names to mark
its different aspects in the Jlva. Chit, being immutable,
has itself no states ; for states can only exist in the products
of the changing Prakriti- Shakti. From, however, the aspect

* Kshudhakara ; lit., “ appetite-maker

1 This Upanishad gives an analysis of the states of Consciousness
on all planes, and should be studied in connection with Gaudapada’s
K&rikfi. on the same subject with Shamkarfich&rya’s Commentary on the
latter.

EMBODIED CONSCIOUSNESS (jIVATMA)

79

of Jiva several states exist, whioh, though informed by the
same Chit, may from this aspect be called states of con-
sciousness . 1

In the manifested world, Consciousness appears in three
states (Avastha), viz . 2 : waking (Jagrat), dreaming (Svapna),
and dreamless slumber (Sushupti). In the waking state the
Jiva is conscious of external objects (Bahihprajna), and is
the gross enjoyer of these objects through the senses
(Sthulabhuk ). 3 The Jiva in this state is called Jagarl —
that is, he who takes upon himself the gross body called
Vishva. Here the Jiva consciousness is in the gross body.

In dreaming (Svapna) the Jiva is conscious of inner
objects (Antahprajna), and the enjoyer of what is subtle
(Praviviktabhuk) — that is, impressions left on the mind by
objects sensed in the waking state. The objects of dreams
have only an external reality for the dreamer, whereas the
objects perceived when awake have such reality for all who
are in that state. The mind ceases to record fresh impres-
sions, and works on that which has been registered in the
waking state.

The first (Jagrat) state is that of sense perception.
Here the ego lives in a mental world of ideas, and the Jiva
consciousness is in the subtle body. Both these states are
states of duality in which multiplicity is experienced . 1

1 Described in detail post.

J See Mandukya Upanishad (where these are analysed) with Gauda-
pfida’s Karika and Shamkaracharya’s Commentary on the same.

3 Mandukya Up., Mantra 8. Prapanchasara Tantra : Svairindriyair

yadatma bhungte bhogan sa jagaro bhavati (Ch. XIX, T&ntrik Texts,
Vol. III). See Ishvarapratyabhijna : Sarvakshagocharatvena ya tu

vahyataya sthita (cited by Bhaskararaya in Comm, to v. 62 of Lalita).

4 See Mandukya Up., Mantra 4. Ishvarapratyabhijna:

Manomatrapathe’ dhyakshavishayatvena vibhramat
Spastavabasabhavanam srishtih svapnapadam matam.

(Cited in Lalita, under v. 118.)

Prapanchasara Tantra : Samjnarabitair api tail* asyanubhavo

bhavet punah svapnah.

80

THE SIX CENTRES AND THE SERPENT POWER

The third ‘state, or that of dreamless sleep (Sushupti),
is defined as that which is neither waking nor dreaming,
and in which the varied experiences of the two former states
are merged into a simple experience (Eklbhata), as the
variety of the day is lost in night without extinction of such
variety. Consciousness is not objective (Bahihprajna) nor
subjective (Antahprajna), but a simple undifferenced con-
sciousness without an object other than itself (Prajna-
naghana). In waking the Jlva consciousness is associated
with mind and senses ; in dreaming the senses are with-
drawn ; in dreamless slumber mind also is withdrawn. The
Jlva, called Prajna, is for the time being merged in his
causal body — that is, Prakriti inseparably associated with
Consciousness — that is, with that state of Consciousness
which is the seed from which the subtle and gross bodies
grow. The state is one of bliss. The Jlva is not conscious
of anything , 1 * * * * * * but on awakening preserves only the notion,
“ Happy I slept ; J was not conscious of anything.” ' This
state is accordingly that which has as its objects the sense
of nothingness . 8 Whilst the two former states enjoy the
gross and subtle objects respectively, this is the enjoyer of
bliss only (Anandabhuk) — that is, simble bliss without an
object. The Lord is always the enjoyer of bliss, but in the
first two states He enjoys bliss through objects. Here He
enjoys bliss itself free from both subject and object. In
this way the Sushupti state approaches the Brahman Con-
sciousness. But it is not that in its purity, because it, as
the other two states are both associated with ignorance

1 This state, when nothing in dreamt, is rarer than is generally

supposed.

’See P&tanjala Yoga-Sutra: Sukham aham asvftpsam na kinchid

avedisham iti smaranat.

* Abh&vapratyayalambanavrittir nidra. See also Prapanchasara

Tantra : Atmanirudyuktatayft nairakulyam bhavet sushuptir api

(Ch. XIX. Vol. Ill, of Tantrik Texts).

EMBODIED CONSCIOUSNESS (jIVATMA)

81

(Avidya) the first two with Yikriti, and ’ the last with
Prakriti. Beyond, therefore, the state there is the “ fourth ”
(Turlya). Here the pure experience called Shuddhavidya
is acquired through Samadhiyoga. Jlva in the Sushupti
state is said to be in the causal (Karana) body, and Jlva in
the Turlya state is said to be in the great causal (Maha-
karana) body . 1

Beyond this there is, some say, a fifth state, “ beyond
the fourth ” (Turlyatlta), which is attained through firmness
in the fourth. Here the Ishvara Tattva is attained. This
is the Unmesha® state of consciousness, of which the
Sadakhya Tattva is the Nimesha . 2 Passing beyond “ the
spotless one attains the highest equality,” and is merged
in the Supreme Shiva.

The above divisions — Vishva, Taijasa, and Prajna — are
those of the individual Jlva. But there is also the collective
or cosmic Jlva, which is the aggregate of the individual Jlvas
of each particular state . 3 In the macrocosm these collect-
ive 4 * 6 Jlvas are called Yaishvanara (corresponding to the

1 Bhaskararftya in his Comm, on Lalita says : Ata eva sushupti-
dashapannajivopadheh karanasharl rat vena turiyadashapannajivop&dhhe
mahakaranashariratvena vyavahiirah.

Inasmuch as the Jlva in the Sushupti state is possessed of the
K&ranasharira (causal body) the same Jlva in the Turlya state is under-
stood to be possessed of the Great Causal Body (Mahakaranashariratvena
vyavaharah).

8 Opening and closing of the eyes (of consciousness). The latter is
the last stage before the perfect Shiva-consciousness is gained.

* Accounts vary in detail according as a greater or less number of
stages of ascent are enumerated. Thus Nirvana Tantra, cited in Comm,
to v. 48 post, says the Paramatma is the Devata In the Turlya state ;
and Prapanchasara Tantra (Ch. XIX) says Jagrat is Blja, Svapna is
Bindu, Sushupti is Nada, Turlya is Shakti, and the Laya beyond is Shanta.

4 The nature of the collectivity is not merely a summation of units,

but a collectivity the units of which are related to one another as parts
of an organized whole. Thus Hiranyagarbha is he who has the con-
sciousness of being all the Jlvas. SamashtyabhimanI Hiranyagarbhfit-
makah (Bhaskararaya, op. cit., v. 61). He is the aggregate of these Jlvas,

6

82

THE SIX CENTRES AND THE SERPENT POWER

individual Vishva body), Hiranyagarbha, and Sfltr&tma 1
(corresponding to the individual Taijasa body) ; and Ishvara
is the name of the collective form of the Jlvas described as
Prajna. Cosmically, these are the conscious Lords of the
objective, subjective, and causal worlds, beyond which there
is the Supreme Consciousness.

Supreme Yoga-experience and Liberation is attained by
passing beyond the first three states of ordinary experience.

The Yoga-process is a return-movement to the Source
which is the reverse of the creative movement therefrom.
The order of production is as follows : Buddhi, then Aham-
kara, from the latter the Manas, Indriya and Tanmatra and
from the last the Bhuta. As the seat of the Source is in
the human body the cerebrum in which there is the great-
est display of Consciousness, the seat of Mind is between
the eyebrows and the seats of Matter in the five centres from
the throat to the base of the spine. Commencement of the
return movement is made here and the various kinds of
Matter are dissolved into one another, and then into Mind
and Mind into Consciousness as described later in Chapter
V. To the question whether man can here and now attain
the supreme state of Bliss, the answer in Yoga is “ yes ”.

1 There is said to be this distinction between the two, that the
Param&tmA manifested as the collective Antahkarana is Hiranyagarbha,
as the collective PrAna it is called SatrAtma. When manifest through
these two vehicles without differentiation it iB Antaryftmin. See
BhAskararAya, ioc. cit.

IV

MANTRA

Reference is made in the Text and in this Introduction
to Shabda, Varna, Mantra. It is said that the letters
(Varna) of the alphabet are distributed throughout the
bodily centres on the petals of the lotuses, as is shown on
Plates II-VII. In each of the lotuses there is also a Seed-
Mantra (Bija) of the Tattva of the centre. Kundalini is
both Light (Jyotirmayl) and Mantra (Mantramayl), 1 and
Mantra is used in the process of rousing Her.

There is perhaps no subject in the Indian Shastra which
is less understood than Mantra. The subject is so important
a part of the Tantra-Shastra that its other title is Mantra-
Shastra. Commonly Orientalists and others describe
Mantra as“ prayer,” “ formulse of worship,” “ mystic sylla-
bles,” and so forth. Mantra science may be well founded or
not, but even in the latter case it is not the absurdity which
some suppose it to be. Those who think so might except
Mantras which are prayers, and the meaning of whioh they
understand, for with prayer they are familiar. But such
appreciation itself shows a lack of understanding. There is
nothing necessarily holy or prayerful about a Mantra.
Mantra is a power (Mantrashakti) which lends itself im-
partially to any use. A man may be injured or killed by
Mantra; 3 by Mantra a kind of union with the physical

' The first is the subtle, the second the gross form. See as regards
the subject-matter of this Chapter the Author’s “ Garland of Letters ”.

3 As in M&ranam and other of the Shatkarma. To quote an example
which I have read in an account of an author nowise “ suspect ” as an

84

THE SIX CENTRES AND THE SERPENT POWER

Shakti is by some said to be effected ; 1 by Mantra in the
initiation oalled Vedhadlgsha there is such a transference of
power from the Guru to the disciple that the latter swoons
under the impuse of it ; 8 by Mantra the Homa fire may and,
according to ideal conditions, should be lighted ; 3 by Mantra
man is saved, and so forth. Mantra, in short, is a power
(Shakti) ; power in the form of Sound. The root “ man ”
means “ to think ”.

The creative power of thought is now receiving increas-
ing acceptance in the West. Thought-reading, thought-
transference, hypnotic suggestion, magical projections (Mok-
shana), and shields (Grahana ), 4 * * are becoming known and
practised, not always with good results. The doctrine is
ancient in India, and underlies the practices to be found in
the Tantras, some of which are kept in general concealed to

Occultist, Theosophist, etc. — General J. T. Harris noticed a scorpion
close to the foot of a Sadhu. “ Don’t move,” he said ; “ there is a
scorpion by your foot.” The Sadhu leaned over, and when he saw the
scorpion he pointed at it with his fingers, on which the animal immedi-
ately and in the presence of the General shrivelled up and died. “ You
seem to have some powers already,” the General said ; but the Sadhu
simply waived the matter aside as being of no importance (“ China
Jim ” : “ Incidents in the Life of a Mutiny Veteran,” by Major-General
J. T. Harris, p. 74. Heinemann).

1 An extraordinary use to which it is put, I am informed by some
worshippers of the Bhairava Mantra. The man projects the Mantra on
to the woman, who then experiences the sensation of a physical union.
The Vishnu Purana speaks of generation by will power.

1 As the Kularnava Tantra says, and as may be readily understood,
suoh a Guru is hard to get. The disciple who receives this initiation gets
all the powers of his initiator. It is said that there are Gurus who can
at. once make their disciples fit for the highest aims.

* As is stated to have actually happended lately in the house of a
friend of a collaborator of mine. A man is alleged to have lit the fuel
in Kushandika Homa simply by Mantra and the Bija of fire (“ Rn.™ ”)
without recourse to light or match.

4 This Sanskrit term expresses not so much a “ fence ” to which

use a Kavacha is put, but the knowledge of how a man may “ catch ” a

Mantra projected at him.

MANTRA

85

prevent misuse . 1 What, however, is not understood in the
West is the particular form of Thought-science which is
Mantravidya. Those familiar with Western presentment
of similar subjects will more readily understand * when I
say that, according to the Indian doctrine here described,
thought (like mind, of which it is the operation) is a Power
or Shakti. It is, therefore, as real, as outer material objects.
Both are projections of the creative thought of the World-
thinker. The root “ man," which means ‘ to think ’, is also
the root of the Sanskrit word for “ Man,” who alone of all
creation is properly a thinker. Mantra is the manifested
Shabdabrahman.

But what is Shabda or “ sound ” ? Here the Shakta-
Tantra Shastra follows the Mlmamsa doctrine of Shabda,
with such modifications as are necessary to adapt it to its
doctrine of Shakti. Sound (Shabda), which is a quality
(Guna) of ether (Akasha), and is sensed by hearing, is two-
fold — namely, lettered (Varnatmaka shabda) and unlettered,
or Dhvani (Dhvanyatmaka shabda ). 3 The latter is caused
by the striking of two things together, and is meaningless.
Shabda, on the contrary, which is Anahata (a term applied
to the Heart Lotus), is that Brahman sound which is not
caused by the striking of two things together. Lettered
sound is composed of sentences (Vakya), words (Pada), and

1 In the Samhita called Kularnava (not the Tantra of that name)
Shiva, after referring to some terrible rites with the flesh of black cats,
bats, and other animals, the soiled linen of a Chandala woman, the
shroud of a corpse, and so forth, says : “ Oh, Parvati, my head and
limbs tremble, my mouth is dried ” (Hridayam kampate mama, gatrani
mama kampante, mukham shushyate Parvati), adding : “ One must not
speak of it, one must not speak, one must not speak, again and again I
say it must not be spoken of ” (Na vaktavyam na vaktavyam na
vaktavyam punah punah).

a It is because the Orientalist and missionary know nothing of
occultism, and regard it as superstition, that their presentment of
Indian teaching is so often ignorant and absurd.

<( 3 This Dhvani is the gross body of the Mantra. See the Author’s

garland of Letters ”.

86 THE SIX CENTRES AND THE SERPENT POWER

letters (Varna). Such sound has a meaning . 1 * Shabda
manifesting as speeoh is said to be eternal.® This the
Naiy&yikas deny, saying that it is transitory. A word is
uttered, and it is gone. This opinion the Mimamsa denies,
saying that the perception of lettered sound must be
distinguished from lettered sound itself . 3 Perception is
due to Dhvani caused by the striking of the air in oontaot
with the vocal organs — namely, the throat, palate and
tongue. Before there is Dhvani there must be the striking
of one thing against another. It is not the mere striking
whioh is the lettered Shabda. This manifests it. The
lettered sound is produced by the formation of the vocal
organs in contact with air, which formation is in response
to the mental movement or idea, which by the will thus
seeks outward expression in audible sound . 4 It is this
perception which is transitory, for the Dhvani which mani-
fests ideas in language .is such. But lettered sound, as it
is in itself — is eternal. It was not produced at the moment
it was perceived. It was only manifested by the Dhvani. It
existed before, as it exists after, such manifestation, just as
a jar in a dark room which is revealed by a flash of lightning
is not then produoed, nor does it cease to exist on its ceasing
to be perceived through the disappearance of its manifester,
the lightning. The air in contact with the voice organs
reveals sound in the form of the letters of the alphabet, and

1 When the word “ Ghata ” is uttered, then there arises in the
mind the idea of a jar. When the Mantra of a Divinity is uttered there
arises the idea of the Deity whose name it is.

1 Not as audible sounds (Dhvani), but as that which finds auditory
expression in audible sounds. The sensible expressions are transient.
Behind them is the eternal Logos (Shabdabrahman), whose manifesta-
tion they are.

* Samantu tatra darshanam (“ But alike is the perception thereof ”)•

* This iB only one form in which letters find sensible expression.
Thus writing gives visual expression, and to the blind perforated dots
give tactual expression.

MANTRA

87

their combinations in words and sentences. The letters
are produced for hearing by the effort of the person desiring
to speak, and become audible to the ear of others through
the operation of unlettered sound or Dhvani. The latter
being a manifester only, lettered Shabda is something other
than its manifester.

Before describing the nature of Shabda in its different
forms of development it is necessary to understand the
Indian psychology of perception. At each moment the
Jiva is subject to innumerable influences which from all
quarters of the universe pour upon him. Only those reach
his Consciousness which attract his attention, and are thus
selected by his Manas. The latter attends to one or other
of these sense impressions, and conveys it to the Buddhi.
When an object (Artha) is presented to the mind and
perceived, the latter is formed into the shape of the object
perceived. This is called a mental Yritti (modification),
which it is the object of Yoga to suppress. The mind as
a Vritti is thus a representation of the outer object. But
in so far as it is such representation it is as much an object
as the outer one. The latter — that is, the physical objeot —
is called the gross objeot (Sthula artha), and the former or
mental impression is called the subtle object (Sukshma
artha). But besides the object there is the mind which
perceives it. It follows that the mind has two aspects, in
one of whioh it is the perceiver and in the other the
perceived in the form of the mental formation (Yritti) which
in creation precedes its outer projection, and after the
creation follows as the impression produced in the mind
by the sensing of a gross physical object. The mental
impression and the physical object exactly correspond, for
the physical objeot is, in fact, but a projection of the
cosmic imagination, though it has the same reality as the
mind has ; no more and no less. The mind is thus both

88

THE SIX CENTRES AND THE SERPENT POWER

oognizer (Grahaka) and cognized (Grahya), revealer (Praka*
shaka) and revealed (Prakashya), denoter (V&ehaka) and
denoted (Vachya). When the mind perceives an object it
is transformed into the shape of that object. So the mind
which thinks of the Divinity which it worships (Ishta-
devata) is at length, through continued devotion, trans-
formed into the likeness of that Devata. By allowing the
Devata thus to occupy the mind for long it becomes as
pure as the Devata. This is a fundamental principle of
Tantrik S&dhana or religious practice. The object perceived
is called Artha, a term which comes from the root “ Ri,”
which means to get, to know, to enjoy. Artha is that which
is known, and which therefore is an object of enjoyment.
The mind as Artha — that is, in the form of the mental
impression — is a reflection of the outer objeot or gross
Artha. As the outer object is Artha, so is the interior
subtle mental form which corresponds to it. That aspect
of the mind which cognizes is called Shabda or Nama
(name), and that aspect in which it is its own object or
cognized is called Artha or Rapa (form). The outer physical
object of which the latter is, in the individual, an im-
pression is also Artha or Rapa, and spoken speech is the
outer Shabda. Subject and object are thus from the Mantra
aspect Shabda and Artha — terms corresponding to the
Vedantio Nam a and Rupa, or concepts and concepts ob-
jectified. As the Vedanta says, the whole creation is Nama
and Rapa. Mind is the power (Shakti), the function of
which is to distinguish and identify (Bhedasamsargavritti
Shakti).

Just as the body is causal, subtle and gross, so is Shabda,
of whioh there are four states (Bhava), called Para, Pash-
yantl, Madhyama and Vaikhar! — terms further explained in
Seotion V of this Introduction. Para sound is that which
exists on the differentiation of the Mahabindu before actual

MANTRA

89

manifestation. This is motionless causal Shabda in Kunda-
lini in the Mul&dhara centre of the body. That aspect of it
in which it commences to move with a general — that is,
non-particularized — motion (Samanya-spanda) is PashyantI,
whose place is from the Muladhara to the Manipura Chakra,
the next centre. It is here associated with Manas. These
represent the motionless and first moving Ishvara aspect of
Shabda. Madhyama sound is associated with Buddhi. It
is Hiranyagarbha Shabda (Hiranyagarbharupa) extending
from PashyantI to the heart. Both Madhyama sound, which
is the inner “ naming ” by the cognitive aspect of mental
movement, as also its Artha or subtle (Sukshma) object
(Artha), belong to the mental or subtle body (Sukshma or
Linga shaiira). Perception is dependent on distinguishing
and identification. In the perception of an object that part
of the mind which identifies and distinguishes, or the cogniz-
ing part, is subtle Shabda, and that part of it which takes
the shape of the object (a shape which corresponds with the
outer thing) is subtle Artha. The perception of an object is
thus consequent on the simultaneous functioning of the mind
in its twofold aspect as Shabda and Artha, which are in
indissoluble relation with one another as cognizer (Grahaka)
and cognized (Grahya). Both belong to the subtle body.
In creation Madhyama Shabda first appeared. At that
moment there was no outer Artha. Then the cosmic mind
projected this inner Madhyama Artha into the world of
sensual experience, and named it in spoken speech (V aikharl
Shabda). The last or Vaikhaii Shabda is uttered speech
developed in the throat issuing from the mouth. This is
Virat Shabda. Vaikhari Shabda is therefore language or
gross lettered sound. Its corresponding Artha is the physical
or gross object which language denotes. This belongs to the
gross body (Sthula sharlra). Madhyama Shabda is mental
movement or ideation in its cognitive aspect, and Madhyama

90

THE SIX CENTRES AND THE SERPENT POWER

Artha is the mental impression of the gross object. The inner
thought-movement in its aspect as Shabdartha, and con-
sidered both in its knowing aspect (Shabda) and as the subtle
known object (Artha), belong to the subtle body (Sukshma
sharlra). The cause of these two is the first general move-
ment towards particular ideation (Pashyantl) from the
motionless cause, Parashabda, or Supreme Speech. Two
forms of inner or hidden speech, causal and subtle, accom-
panying mind movement, thus precede and lead up to spoken
language. The inner forms of ideating movement constitute
the subtle, and the uttered sound the gross, aspect of
Mantra, which is the manifested Shabdabrahman.

The gross Shabda, called Vaikharl or uttered speech,
and the gross Artha, or the physical object denoted by that
speech, are the projection of the subtle Shabda and Artha
through the initial activity of the Shabdabrahman into the
world of gross sensual perception. Therefore in the gross
physical world Shabda means language — that is, sentences,
words and letters, which are the expression of ideas and
are Mantra. In the subtle or mental world Madhyama
Shabda is the mind which “ names ” in its aspect as cognizer,
and Artha is the same mind in its aspect as the mental object
of its cognition. It is defined to be the outer in the form of
the mind. It is thus similar to the state of dreams (Svapna) :
as Parashabda is the causal dreamless (Sushupti) and Vai-
kharl the waking (Jagrat) state. Mental Artha is a Sam-
skara, an impression left on the subtle body by previous ex-
perience, whioh is recalled when the Jlva re-awakes to world
experience and recollects the experience temporarily lost in
the cosmic dreamless state (Sushupti) which is dissolution
(Mahapralaya). What is it which arouses this Samskara ?
As an effect (Karya) it must have a cause (Karana). This
K&rana is the Shabda or name (Nam a), subtle or gross,
corresponding to that particular Artha. When the word

MANTBA

91

“ Ghata ” is uttered this evokes in the mind the image of an
objeot — a jar— ^just as the presentation of that object does.
In the Hiranyagarbha state Shabda as Samskara worked to
evoke mental images. The whole world is thuB Shabda and
Artha — that is, name and form (Nama Rupa). Those two
are inseparably associated. There is no Shabda without
Artha or Artha without Shabda. The Greek word Logos
also means thought and word combined. There is thus a
double line of creation, Shabda and Artha, ideas and langu-
age together with their objects. Speech, as that which is
heard, or the outer manifestation of Shabda, stands for the
Shabda creation. The Artha creation are the inner and
outer objects seem by the mental or physical vision. From
the cosmic creative standpoint the mind comes first, and
from it is evolved the physical world according to the
ripened Samskaras, which led to the existence of the parti-
cular existing universe. Therefore the mental Artha precedes
the physical Artha, which is an evolution in gross matter of
the former. This mental state corresponds to that of dreams
(Svapna) when man lives in the mental world only. After
creation, which is the waking (Jagrat) state, there is for the
individual an already existing parallelism of names and
objects.

Uttered speech is a manifestation of the inner naming
or thought. This thought-movement is similar in men of
all races. When an Englishman or an Indian thinks of an
object, the image is to both the same, whether evoked by
the object itself or by the utterance of its name. Perhaps
for this reason a thought-reader whose cerebral centre is
en rapport with that of another may read the hidden
“ speech ” — that is, the thought of one whose spoken speech
he cannot understand. Thus, whilst the thought-movement
is similar in all men, the expression of it as Yaikharl
Shabda differs. According to tradition, there was onoe a

92

THE SIX CENTRES AND THE SERPENT POWER

universal language. According to the Biblioal account,
this was so before the oonfusion of tongues at the Tower
of Babel. Nor is this unlikely when we consider that
difference in gross speeoh is due to difference of races
evolved in the course of time. If the instruments by, and
conditions under, which thought is revealed in speech were
the same for all men, then there would be but one language.
But now this is not so. Racial characteristics and physical
conditions, such as the nature of the vocal organs, climate,
inherited impressions, and so forth, differ. Therefore, so
also does language. But for each particular man speaking
any particular language the uttered name of any object is
the gross expression of his inner thought-movement. It
evokes that movement and again expresses it. It evokes
the idea and the idea is Consciousness as mental operation.
That operation can be so intensified as to be itself creative.
This is Mantra-chaitanya.

From the above account it will be understood that,
when it is said that the “ letters ” are in the six bodily
Chakras, it is not to be supposed that it is intended to
absurdly affirm that the letters as written shapes, or as the
uttered sounds which are heard by the ear, are there. The
letters in this sense — that is, as gross things — are manifested
only in speech and writing. This muoh is clear. But the
precise significance of this statement is a matter of great
difficulty. There is, in fact, no subject which presents more
difficulties than Mantravidya, whether considered generally
or in relation to the particular matter in hand. In the first
place, one must be constantly on guard against falling into
a possible trap — namely, the taking of prescribed methods
of realization for actualities in the common sense of that
term. The former are conventional, the latter are real.
Doubts on this matter are increased by some variations in the
descriptive acoounts. Thus in some Ganesha is the Devata

MANTRA

93

of the MQladhftra. In the Text here translated it is Brahma.
Similarly this Text gives Dakin! in the Muladhara as the
Devata of the Asthi Dh&tu (bony substance). When sitting
in the prescribed Asana (posture), the bones are gathered up
around this Chakra, and, moreover, from it as the centre of
the body the bones run up and downwards. Another ac-
count, however, given to me places Devi ShakinI here . 1
Mistakes have also to be reckoned with, and can only be
ascertained and rectified by a comparison of several MSS . 9
Again, four letters are said to be on the petals of the
Muladhara Lotus — namely, Ya, Sha, Sha, and Sa. Why
are these said to be there ? Various statements have been
made to me. As there are certain letters which are ascribed
to each form of sensible matter (Bhuta), it seems obvious
to suggest that the Earth letters (Parthiva varna) are in
the Earth centre. But an examination on this basis does
not bear the suggestion out. Next, it is said that the letters
have colours, and the letters of a particular colour are allo-
cated to the lotuses of the same colour. The Text does
not support this theory. It has been said that certain
letters derive from certain Devatas. But the letters pro-
duce the Devata, for these are the Artha of Mantra as
Shabda. I have been also told that the letters are placed
according to their seat of pronunciation (Uckcharana). But

* This account, which may be compared with that of the Text, is
as follows :

Bone (Asthidhatu) : Muladhara chakra : Devi ShakinI.

Fat (Medadhatu) : Svadhishth&na chakra ; Devi Kakinl.

Flesh (Mamsadhatu) : Manipura chakra ; Devi Lakinl.

Blood (Raktadhatu) : Anahata chakra ; Devi Rakinl.

Skin (Tvakdhatu) : Vishuddha chakra ; Devi Dakinl.

Marrow (Majjadhatu) : Ajna chakra ; Devi Hakinl.

In the Sahasrara Padma are all Dhatus beginning with Shukra
(semen).

9 Thus in the text given me, from which I quote, the four letters
of the Muladhara are given as Va, Sha, Sha and La. The latter should,
.according to other accounts, be Sa.

94 THE SIX CENTRES AND THE SERPENT POWER

it is replied that the Muladhara is the common source of
this (UchcharanasthSna) for all. 1 * Again, it is said that
the letters on the petals are Bijas or seed-mantras of all
activities (Kriya) connected with the Tattva of the centre,
each letter undergoing variations according to the vowels.*
All beings in PrithivI (Earth) Tattva, should be meditated
upon in the Muladhara. Here are therefore (as we might
expect), the organs of feet (Padendriya), the action of
walking (Gamanakriya), smell (Gandha), the quality of
PrithivI, the sense of smell (Ghrana), Nivritti Kala, 3 and
Brahma (Lord of the Tattva). But we are also told that
the letters Ya, Sha, Sha, and Sa are the Atma and Bijas
of the four Vedas, 4 of the four Yugas, 5 of the four oceans, 6
which are therefore called Chaturvarnatmaka, or in the
self of the four letters. It is true that the four Vedas are
in, and issue from, Parashabda, the seat of which is the
Muladhara. For Veda in its primary sense is the world
as idea in the mind of the creative Brahman, portions of
which have been revealed to the Rishis (seers) and embodied
in the four Vedas. But why should Va be the seed of the
Rigveda, Sha of the Yajurveda, and so forth ? The ritual
explanation, as given in the Rudrayamala (xiv. 73, xv. 2,
xvi. 1, 2) is that the petal Va is Brahma (Rajoguna),
and is the Blja of Rik ; Sha is Vishnu (Sattvaguna), and

1 This is true, but nevertheless there may be special seats of pro-
nunciation for each letter or class of letters. As apparently supporting
this suggestion it may be noted that the vowel sounds are placed in the
throat centre, and Ha and Ksha above.

* I am informed that the subject is dealt with in detail in the
Kundalinlkalpataru, and in particular in the Adhyfttmasagara, neither
of which MSS. have I yet seen.

s See . Author’s “ Studies in the Mantra Shastra ” (KalAs of the
Shaktis). SamSna Vayu is also located here.

4 Va of Rik, Sha of Yajus, Sha of Sama and Sa of Atharva Veda.

6 The four ages — Satya, Treta, Dvapara and Kali,

* Of Sugarcane juice, wine, ghee (Ghrita), milk.

MANTRA

95

Sha, being Pundarlkatma, is the Blja of Yajus ; Sha is
Rudra (Tamoguna), and is the Blja of Sama, Sa is the Blja
of Atharva, as it is the Blja of Shakti . 1 These four are in
Parashabda in Muladhara. It seems to me (so far as my
studies in the Shastra have yet carried me) that the details
of the descriptions of the centres are of two kinds. There
are, firstly, certain facts of objective and universal reality.
Thus, for example, there are certain centres (Chakra) in the
spinal column. The principle of solidity (PrithivI Tattva)
is in the lowest of such centres, which as the centre of the
body contains the static or potential energy called Kunda-
linl Shakti. The centre as a lotus is said to have four
petals, because of the formation and distribution of the
Yoga-nerves 2 (Nadi) at that particular point. Solidity is
denoted aptly by a cube, which is the diagram (Yantra) of
that centre. The consciousness of that centre as Devata
is also aptly borne on an elephant, the massive solidity of
which is emblematical of the solid earth principle (Prithivi).
The forces which go to the making of solid matter may, by
the Yogi, be seen as yellow. It may be that particular
substances (Dhatu) of the body and particular Yritti quali-
ties) are connected with particular Chakras, and so forth.

There are, however, another class of details which have
possibly only symbolical reality, and which are placed be-
fore the Sadhaka for the purposes of instruction and
meditation only . 3 The letters as we know them — that is,
as outer speech — are manifested only after passing through

1 See Rudrayamala XVII, where priority is given to Atharva as
dealing with Achara of Shakti. From Atharva arose Sama, from Sama,
Yajus, and from the latter Rik.

* The term “ nerve ” is used for default of another equivalent.
These NadTs, called Yoga-Nadis, are not, like the Nadls of physiology,
gross things, but subtle channels along which the life-force works in
bodies.

* See the Demchog Tantra, published as the seventh volume of
“.Tantrik Texts ”,

96 THE SIX CENTRES AND THE SERPENT POWER

the throat. They cannot therefore exist as such in the
Chakras. But they are said to be there. They are there,
not in their gross, but in their subtle and causal forms. It
is these subtle forms which are called Matrika. But as
such forms they are Shabda of and as ideating movements,
or are the cause thereof. Consciousness, which is itself
(SvarGpa) soundless (Nih shabda), in its supreme form
(Para-shabda) assumes a general undifferentiated movement
(Sflm&nya-spanda), then a differentiated movement (Vishe-
sha-spanda), issuing in clearly articulate speech (Spashta-
tara-spanda). The inner movement has outer correspondence
with that issuing from the lips by the aid of Dhvani. This
is but the Mantra way of saying that Consciousness moves
as Shakti, and appears as subject (Shabda) and object
(Artha) at first in the subtle form of Mind and its contents
generated by the Samskaras, and then in the gross form
of language as the expression of ideas and of physical
objects (Artha), which the creative or Cosmic Mind projects
into the world of sensual experience to be the source of
impressions to the individual experiencer therein. It is true
that in this sense the letters, as hidden speech or the seed
of outer speech, are in the Chakras, but the allocation of
particular letters to particular Chakras is a matter which,
if it has a real and not merely symbolical significance, must
repeive the explanation given in my “ Shakti and Shakta ”.

In each of the Chakras there is also a Blja (seed) Mantra
of each of the Tattvas therein. They are the seed of the
Tattva, for the latter springs from and re-enters the form-
er. The Natural Name of anything is the sound Which
is produced by the action of the moving foroes which con-
stitute it. He therefore, it is said, who mentally and vocally
utters with creative force the natural name of anything,
brings into being the thing which bears that name. Thus
“ Bam ” is the Blja of fire in the Manipilra Chakra, This

MANTRA

97

Mantra “ Ram ” is said to be the expression in gross sound
(Vaikharl Shabda) of the subtle sound produced by the forces
constituting fire. The same explanation is given as regards
“ Lam ” in the Muladhara, and the other Bljas in the other
Chakras. The mere utterance , 1 * however, of “ Ram ” or
any other Mantra is nothing but a movement of the lips.
When, however, the Mantra is “ awakened ” 8 (Prabudha) —
that is, when there is Mantra-chaitanya (Mantra-conscious-
ness) — then the Sadhaka can make the Mantra work. Thus
in the case cited the Vaikhari Shabda, through its vehicle
Dhvani, is the body of a power of Consciousness which
enables the Mantrin to become the Lord of Fire . 3 * * * 7 How-
ever this may be, in all cases it is the oreative thought
which ensouls the uttered sound which works now in man’s
small “magic,” just as it first worked in the “grand
magical display ” of the World creator. His thought was
the aggregate, with creative power, of all thought. Each
man is Shiva, and can attain His power to the degree of
his ability to consciously realize himself as such. For
various purposes the Devatas are invoked. Mantra and
Devata are one and the same. A Mantra- Devata is Shabda
and Artha, the former being the name, and the latter the
Devata whose name it is. By practice (Japa) with the

1 The mind must in worship with form (Sakftra) be centred on the
Deity of Worship (Ishtadevata) ; and in Yoga on the light form (Jyotir-
mayarupa). It is said, however, that mere repetition of a Mantra with-
out knowing its meaning will produce some benefit or that which arises
from devotion. The subject of natural Name is dealt with in the
author’s “ Garland of Letters ”.

* Thought is not then only in the outer husk, but is vitalized
through its Conscious centre.

s Some attain these powers through worship (Upasana) of Agni
Vetala, a Devayoni ; some of Agni Himself. The former process, which

requires 12,000 Japa, is given in Shavara-tantra. In the same way

objects are said to be moved, though at a distance from the operator,

by the worship of MadhumatT DevT. A higher state of development
dispenses with all outer agents.

7

98

THE SIX CENTRES AND THE SERPENT POWER

Mantra the presence of the Devata is invoked. Japa or
repetition of Mantra is compared to the aotion of a man
shaking a sleeper to wake him up. The two lips are Shiva
and Shakti. Their movement is the coition (Maithuna)
of the two. Shabda which issues therefrom is in the
nature of Seed or Bindu. The Devata thus produced is,
as it were, the “ son ” of the Sadhaka. It is not the
Supreme Devata (for it is actionless) who appears, but in
all cases an emanation produced by the Sadhaka for his
benefit only . 1 In the case of worshippers of Shiva a Boy-
Shiva (Bala Shiva) appears, who is then made strong by
the nurture which the Sadhaka gives to his creation. The
occultist will understand all such symbolism to mean that
the Devata is a form of the consciousness of the Sadhaka
which the latter arouses and strengthens, and gains good
thereby. It is his consciousness which becomes the boy
Shiva, and when strengthened the full-grown Divine power
itself. All Mantras are in the body as forms of conscious-
ness (Vijnana-rupa). When the Mantra is fully practised it
enlivens the Samskara, and the Artha appears to the mind.
Mantras are thus a form of the Samskara of Jlvas, the
Artha of whioh becomes manifest to the consciousness
whioh is fit to perceive it. The essence of all this is —
concentrate and vitalise thought and will power. But for
suoh a purpose a method is necessary — namely, language
and determined varieties of practice 'according to the end
sought. These, Mantravidya (whioh explains what Mantra
is) also enjoins.

The causal state of Shabda is called Shabdabrahman —
that is, the Brahman as the cause of Shabda and Artha.
The unmanifest (Avyakta) power or Shabda, whioh is the

1 If Sftrya (Sun-God) be invoked, it is an emanation which comes
and then goes back to the sun.

MANTRA

99

cause of manifested .Shabda and Artha, uprises on the differ-
entiation of the Supreme Bindu from Prakriti in the form
of Bindu through the prevalence of Kriyft 1 Shakti. Avyakta
Rava or Shabda (un manifested sound) is the principle of
sound as such (Nada-matra) that is, undifferentiated sound
not specialized in the form of letters, but which is, through
creative activity, the oause of manifested Shabda and
Artha . 2 It is the Brahman considered as all-pervading
Shabda, undivided, unmanifested, whose substance is Nada
and Bindu, the proximate creative impulse in Parashiva
and proximate cause of manifested Shabda and Artha . 3 It
is the eternal partless Sphota 4 which is not distinguished
into Shabda and Artha, but is the Power by which both
exist and are known. Shabda-brahman is thus the kinetic
ideating aspect of the undifferentiated Supreme Conscious-
ness of philosophy, and the Saguna Brahman of religion.
It is Chit-shakti vehicled by undifferentiated Prakriti-
shakti — that is, the creative aspect of the one Brahman who
is both transcendent and formless (Nirguna), and immanent

1 See, v. 12 : Sharada.

Kriy&shaktipradhanay&h shabdashabd&rtha-karanam
Prakriter bindurupinyab shabdabrahmabhavat param.

In plain English this means, in effect, that increasing activity in
the Consciousness about to create (Bindu) produces that state in which
it is the cause of subject and object, as mind and matter.

* Tena shabdartharupa-vishishtasya shabda-brahmatvam avadhft-
ritam (Pr&natoshini, 18).

5 See Priinatoshini, p. 10 ; Raghava Bhatta, Comm. v. 12, Ch. I,
Sharada.

Srishtyunmukha-paramashiva-prathamollasamatram akhando vyak-
to nadabindumaya eva vyapako brahmatmakah shabdab.

4 Sphota, which is derived from Sphut, to open (as a bud does), is
that by which the particular meaning of words is reveiJed. The letters
singly, and therefore also in combination, are non- significant. A word
is not the thing, but that through which, when uttered, there is cogni-
tion of the thing thereby denoted. That which denotes the thing
denoted is a disclosure (Sphota) other than these letters. This Sphota
is eternal Shabda.

100 THE SIX CENTRES AND THE SERPENT POWER

and with form (Saguna). 1 * As the Hathayogapradlpika
says : * “ Whatever is heard in the form of sound is Shakti.
The abs orbed state ( Laya) of the T a ttvas ( evalntes of
^akriti).ia.that in which no form exists. 3 So lon g as there
is the notion of Ether, so long is sound heard.. .Thejannnd*
less is cafle5 Parabrahman or Paramatma.” 4 Shabdabrah-
ma^^us^projects itself for the purpose of creation into
two sets of movement — namely, firstly, the Shabda (with
mental vibrations of cognition) which, passing through the
vocal organs, become articulate sound ; and, secondly,
Artha movements denoted by Shabda in the form of all
things constituting the content of mind and the objective
world. These two are emanations from the same Conscious
Aotivity (Shakti) which is the Word (Vak or “ Logos ”),
and are in consequence essentially the same. Hence the
connection between the two is permanent. It is in the
above sense that the universe is said to be composed of the
letters. It is the fifty 5 letters of the Sanskrit alphabet
which are denoted by the garland of severed human heads
which the naked 6 Mother, Kali, dark like a threatening rain-
cloud, wears as She stands amidst bones and carrion beasts

1 It is to be noted that of five Bhutas, Akasha and Vayu belonging
to the formless division (Amurtta), and the remaining three to the form
division (Mftrtta). The first is sensed by hearing. Shabda is vibration
for the ear as name. Agni, the head of the second division, is sensed as
form (Rfipa). Artha is vibration to the eye (mental or physical) as form.

* Ch. IV, vv. 101, 102.

* Yatkinohin nfidarupena Shruyate shaktir eva sa
Yas tattvftnto nirakarah sa eva parameshvarah.

4 T&vad ak&shasamkalpo yavachchhabdah pravartate
Nihshabdam tatparam brahma param&tmeti glyate.

4 Sometimes given as fifty-one.

8 She is so pictured because She is beyond Maya (Mayatlta). She is
the “ Bewilderer of all ” by Her Maya, but is Herself unaffected thereby.
This Kali symbolism is explained in the Svarupa-vyakhya of the “ Hymn
to Kali ” (Karp&radi Stotra) which I have published as Vol. IX of
Tftntrik Texts,

MANTRA

101

and birds in the burning-ground on the white eorpse-like
(Shavarflpa) body of Shiva. For it is She who “ slaughters ”
— that is, withdraws all speech and its objects into Herself
at the time of the dissolution of all things (Mahapralaya ). 1
Shabdabrahman is the Consciousness (Chaitanya) in all crea-
tures. It assumes the form of Kundall, and abides in the
body of all breathing creatures (Prani), manifesting itself by
letters in the form of prose and verse . 2 In the sexual
symbolism of the Shakta Tantras, seed (Bindu ) 3 issued
upon the reversed union 4 of Mahakala and Mahakal!, which
seed, ripening in the womb of Prakriti, issued as Kundall
in the form of the letters (Akshara). Kundall as Maha-
matrikasundarl has fifty-one coils, which are the Matrikas or
subtle forms of the gross letters or Varna which is the
Vaikharl form of the Shabda at the centres. Kundall when
with one coil is Bindu ; with two, Prakriti-Purusha ; with
three, the three Shaktis (Ichchha, Jnana, Kriya) and three
Gunas (Sattva, Rajas, Tamas) ; with the three and a half
She is then actually creative with Vikriti ; with four She
is the Devi Ekajata, and so on to Shrimatrikotpattisundari
with fifty-one coils . 5 In the body, unmanifested Parashabda
is in Kundali Shakti. That which first issues from it is in
the lowest Chakra, and extends upwards through the rest
as Pashyanti, Madhyama and Vaikharl Shabda. When

1 The same symbolism is given in the description of the Heruka in
the Buddhist Demchog Tantra.

* Chaitanyam sarvabhutilnam shabdabrahmeti me matih
Tat prapya kundallrupam praninftm dehamadhyagam
Varnatmanftvirbhavati gadyapadyadi-bhedatah. (SharadA Tilaka,
Ch. I.)

3 The term Bindu also means a drop as of semen.

4 Viparlta maithuna. Shakti is above Shiva, and moving on and in
coition with Him because She is the active and He the inert Conscious-
ness.

° Shaktisamgama Tantra, first Ullftsa tJtpattikhanda. When with
the ten coils She is the well-known Dashamah&vidy&.

102 THE SIX CENTRES AND THE SERPENT POWER

Shakti first “ sees ” 1 She is Parama Kala s in the mother-form
(Ambik&rupa), whioh is supreme speech (Para vak) and
supreme peace (Parama shanta). She “ sees ” the manifest-
ed Shabda from Pashyanti to Vaikhari. The PashyantI 3
state of Shabda is that in which Ichchha Shakti (Will) in the
form of a goad 4 (Amkushakara) is about to display the uni-
verse, then in seed (Blja) form. This is the Shakti Varna . 6
Madhyama Vak, which is Jnana (knowledge), and in form
of a straight line (Rijurekha), is Jyeshtha Shakti. Here
there is the first assumption of form as the Matrika (Matri-
katvam upapanna), for here is particular motion (Vishesha-
spanda). The Vaikhari state is that of Kriya Shakti,
who is the Devi RaudrI, whose form is triangular 6 and
that of the universe. As the former Shakti produces the
subtle letters of Matrika which are the Vasana , 7 so this
last is the Shakti of the gross letters of words and their
objeots . 8 These letters are the Garland of the Mother issuing
from Her in Her form as KundalinI Shakti, and absorbed
by Her in the Kundalinl-yoga here described.

1 The first movement in creation, called Ikshana (“ seeing ”) in
Veda. To see is to ideate.

* Param&=® supreme or first. Kala= Vimarsha- Shakti of Atmti.
She is, as such, the first cause of all the letters.

8 Pashyanti = She who “ sees ” (Ikshana).

4 Here the crooked line (Vakrarekha) comes first, and the straight
seoond. Possibly this may be the line rising to form the triangular
pyramid.

6 So called because she “ vomits forth ” the universe (Vamanat
vamft iti).

* Shringataka — that is, a triangular pyramidal figure of three
dimensions.

7 That is, SamskAra or revived impression, which is the seed of the
ideating Gosmio Consciousness.

8 Yoginlhridaya Tantra. Samketa I.

V

THE CENTRES OR LOTUSES (CHAKRA, PADMA)

At this stage we are in a position to pass to a consideration
of the Chakras, which may shortly be described as subtle
centres of operation in the body of the Shaktis or Powers
of the various Tattvas or Principles which constitute the
bodily sheaths. Thus the five lower Chakras from Mula-
dhara to Yishuddha are centres of the Bhutas, or five forms
of sensible matter. The Aj nil and other Chakras in the
region between it and the Sahasrara are centres of the Tattvas
constituting the mental sheaths, whilst, the Sahasrara or
thousand-petalled lotus at the top of the brain, is the bliss-
ful abode of Parama Shiva- Shakti which is the state of pure
Consciousness.

A description of the Chakras involves, in the first place,
an account of the Western anatomy and physiology of the
central and sympathetic nervous systems ; secondly, an
account of the Tantrik nervous system and Chakras ; and,
lastly, the correlation, so far as that is possible, of the two
systems on the anatomical and physiological side, for the
rest is in general peculiar to Tantrik occultism.

The Tantrik theory regarding the Chakras and Sahas-
rara is concerned on the physiological side, or Bhogayatana
aspeot, with the central spinal system, comprising the brain
or enoephalon, contained within the skull, and the spinal
cord, contained within the vertebral column (Merudanda).
It is to be noted that, just as there are five centres (Chakras)
hereinafter described, the vertebral column itself is divided

104 THE SIX CENTRES AND THE SERPENT POWER

into five regions, which, commencing from the lowest, are the
coooygeal, consisting of four imperfect vertebrae, often united
together into one bone called the coccyx ; the sacral region,
consisting of five vertebrae united together to form a single
bone, the sacrum; the lumbar region, or region of the loins,
consisting of five vertebrae ; the dorsal region, or region of the
back, consisting of twelve vertebrae ; and the cervical region,
or region of the neck, consisting of seven vertebrae. As
exhibited by segments, the cord shows different characteris-
tics in different regions. Roughly speaking, these corres-
pond to the regions which are assigned to the governing
control of the Muladhara, Svadhishthana, Manipura, Ana-
hata and Yishuddha oentres, or Chakras or Lotuses (Padma).
The central system has relation with the periphery through
the thirty-one spinal and twelve cranial nerves, which are
both afferent and efferent or sensory and motor, arousing
sensation or stimulating action. Of the cranial nerves, the
last six arise from the spinal bulb (medulla), and the other
six, exoept the olfaotory and optic nerves, from the parts of
the brain just in front of the bulb. Writers of the Yoga and
Tantra sohools use the term Nadi, by preference, for nerves.
They also, it has been said, mean cranial nerves when they
speak of Shiras, never using the latter for arteries, as is done
in the medical literature . 1 It must, however, be noted that
the Yoga Nadls are not the ordinary material nerves, but
subtler lines of direction along which the vital forces go.
The spinal nerves, after their exit from the intervertebral
foramina, enter into communication with the gangliated
oords of the sympathetic nervous system, which lie on each
side of the vertebral column. The spinal cord extends in

1 Dr. Brojendranath Seal, p. 887, Appendix to Professor Benoy
Kumar Sarkar’s “Positive Background of Hindu Sociology”. The
word DhamanI is also used for nerve. It is to be noted, however, that
the present work uses Shiras for other than cranial nerves, for in v. I
it calls Ida and PingalA Nadls or Shiras.

the centres or lotuses (chakra, padma) 106

the case of man from the upper border of the atlas, below
the cerebellum, passing into the medulla, and finally opening
into the fourth ventricle of the brain, and descends to the
second lumbar vertebra, where it tapers to a point, called
the filum terminate. I am told that microscopic investi-
gations by Dr. Cunningham have disclosed the existence of
highly sensitive grey matter in the filum terminate which
was hitherto thought to be mere fibrous cord. This is of
importance, having regard to the position assigned to the
Mfiladhara and the Serpent Power. It is continued in this
for a variable distance, and there ends blindly. Within
the bony covering is the cord, which is a compound of
grey and white brain matter, the grey being the inner of
the two, the reverse of the position on the encephalon. The
cord is divided into two symmetrical halves, which are
connected together by a commissure in the centre of which
there is a minute canal called the central spinal canal
(wherein is the Brahmanadi), which is said to be the
remnant of the hollow tube from which the cord and brain
were developed . 1 This canal contains cerebro-spinal fluid.
The grey matter viewed longitudinally forms a column
extending through the whole length of the cord, but the
width is not uniform. There are special enlargements in
the lumbar and cervical regions which are due mainly to
the greater amount of grey matter in these situations.
But throughout the whole cord the grey matter is specially
abundant at the junctions of the spinal nerves, so that a
necklace arrangement is visible, which is more apparent in
the lower vertebrates, corresponding to the ventral gang-
lionic chain of the invertebrates . 2 The white matter
consists of traots or columns of nerve fibres. At the upper
border of th e atlas, or first cervical vertebra, the spinal'

1 See Ferrier’s “ Functions of the Brain ”.

” lb., 7.

106 THE SIX CENTRES AND THE SERPENT POWER

cord passes into the medulla oblongata below the cerebellum.
The centre canal opens into the fourth ventricle of the
brain. The cerebellum is a development of the posterior
wall of the hindermost of the three primary dilatations of
the embryonic cerebro- spinal tube, the fourth ventricle
constituting the remnant of the original cavity. Above
this is the cerebrum, which with the parts below it is an
enlarged and greatly modified upper part of the cerebro-
spinal nervous axis. The spinal cord is not merely a
conductor between the periphery and the centres of sensa-
tion and volition, but is also an independent centre or
group of centres. There are various centres in the spinal
cord which, though to a considerable extent autonomous, is
connected together with the higher centres by the associat-
ing and longitudinal tracts of the spinal cord . 1 All the
functions which are ascribed primarily to the spinal centres
belong also in an ultimate sense to the cerebral centres.
Similarly, all the “ Letters ” which exist distributed on the
petals of the lotuses exist in the Sahasrara. The centres
influence not only the muscular combinations concerned
in volitional movements, but also the functions of vascular
innervation, secretion, and the like, which have their
proximate centres in the spinal cord. The cerebral centres
are said, however, to control these functions only in relation
with the manifestations of volition, feeling, and emotion ;
whereas the spinal centres with the subordinate sympathetic
system are said to constitute the mechanism of unconsoious
adaptation, in accordance with the varying conditions of
of stimuli whioh are essential to the continued existence
of the organism. The medulla, again, is also both
a path of communication between the higher centres
and the periphery and an independent centre regulating
functions of the greatest importance in the system.

1 See Ferrier’s “ Functions of the Brain,” p. 80.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 107

It is to be noted that the nerve fibres which carry motor
impulses descending from the brain to the spinal cord cross
over rather suddenly from one side to the other on their
way through the spinal bulb (medulla), a fact which has
been noted in the Tantras in the description of the Mukta
Trivenl. The latter is connected by numerous afferent and
efferent tracts with the cerebellum and cerebral ganglia.
Above the cerebellum is the cerebrum, the activity of which
is ordinarily associated with conscious volition and ideation
and the origination of voluntary movements. The notion
of Consciousness, which is the introspective subject-matter
of psychology, must not, however, be confused with that of
physiological function. There is therefore no organ of con-
sciousness, simply because “ Consciousness ” is not an
organic conception, and has nothing to do with the physio-
logical conception of energy, whose inner introspective side
it presents. 1 Consciousness in itself is the Atma. Both
mind and body, of which latter the brain is a part, are
veiled expressions of Consciousness, which in the case of
matter is so veiled that it has the appearance of uncon-
sciousness. The living brain is constituted of grpss sensible
matter (Mahabhuta) infused by Prana or the life-principle.
Its material has been worked up so as to constitute a suit-
able vehicle for the expression of Consciousness in the form
of Mind (Antahkarana). As Consciousness is not a property
of the body, neither is it a mere function of the brain. The
fact that mental consciousness is affected or disappears
with disorder of the brain proves the necessity of the latter
for the expression of such consciousness, and not that con-
sciousness is inherent alone in brain or that it is the
property of the same. On each side of the vertebral column
there is a chain of ganglia connected with nerve fibre, called

1 Auguste Porel’s “ Hygiene of Nerves and Mind,” p. 95.

108 THE SIX CENTRES AND THE SERPENT POWER

the sympathetic cord (Ida and Pingala), extending all the
way from the base of the skull to the coccyx. This is in
communication with the spinal cord. It is noteworthy that
there is in the thoracic and lumbar regions a ganglion of
each chain corresponding with great regularity to each
spinal nerve, though in the cervical region many of them
appear to be missing ; and that extra large clusters of ner-
vous structure are to be found in the region of the heart,
stomach and lungs, the regions governed by the Anahata,
Manipura, and Vishuddha, respectively, the three upper of
the five Chakras hereinafter described. From the sym-
pathetic chain on each side nerve fibres pass to the viscera
of the abdomen and thorax. From these, nerves are also
given off which pass back into the spinal nerves, and others
which pass into some of the cranial nerves ; these are thus
distributed to the blood-vessels of the limbs, trunk, and
other parts to which the spinal or cranial nerves go. The
sympathetic nerves chiefly carry impulses which govern the
muscular tissue of the viscera and the muscular coat of
the small arteries of the various tissues. It is through the
sympathetic that the tone of the blood vessels is kept up
by the action of the vaso-motor centre in the spinal bulb.
The sympathetic, however, derives the impulses which it
distributes from the central nervous system ; these do not
arise in the sympathetic itself. The impulses issue from
the spinal cord by the anterior roots of the spinal nerves,
and pass through * short branches into the sympathetic
ohains. The work of the sympathetic systems controls and
influences the circulation, digestion and respiration . 1

The anatomical arrangement of the central nervous
system is excessively intricate, and the events which take
place in that tangle of fibre, cell and fibril, are, on the other

* See Foster and Shore’s " Physiology,” pp. 206, 207.

, THE CENTRES OR LOTUSES (CHAKRA, PADMA) 109

hand, even now almost unknown . 1 2 And so it has been
admitted that in the description of the physiology of the
central nervous system we can as yet do little more than
trace the paths by which impulses may pass between one
portion of the system and another, and from the anatomical
connections deduce, with more or less probability, the nature
of the physiological nexus which its parts form with eaoh
other and the rest of the body.* In a general way, however,
there may (it is said) be reasons to suppose that there are
nervous centres in the central system related in a special
way to special mechanisms, sensory, secretory, or motor,
and that centres, such as the alleged genito-spinal centre,
for a given physiological action exist in a definite portion of
the spinal cord. It is the subtle aspect of such centres as
expressions of Consciousness (Chaitanya) embodied in
various forms of Maya Shakti which is here called Chakra.
These are related through intermediate conductors with the
gross organs of generation, micturition, digestion, cardiac
action, and respiration in ultimate relation with the Mula-
dhara, Svadhishthana, Manipura, Anahata, and Vishuddha
Chakras respectively, just as tracts have been assigned in
the higher centres as being in special, even if not exclusive,
relation with various perceptive, volitional, and ideative
processes.

With this short preliminary in terms of modern Western
physiology and anatomy, I pass to a description of the
Chakras and Nadls (nerves), and will then endeavour to
correlate tfhe two systems.

The conduits of Pranik or vital force are the nerves
called Nadi, which are reckoned to exist in thousands in the
body. “ As in the leaf of the Ashvattha tree ( Ficus religiosa),

1 “Manual of Physiology," by G.N. Stewart, 5th edition, p. 657 (1906).

2 Ibid.

110 THE SIX CENTRES AND THE SERPENT POWER

there are minute fibres, so is the body permeated by Nadls .” 1
Nadi is said in v. 2 to be derived from the root nad, or motion.
For here the Prana or Life Principle moves. The Bhtita-
shuddi Tantra speaks of 72,000, the Prapanehasara Tantra
of 300,000, and the Shiva Samhita of 350,000 ; but of these,
whatever be their total extent, only a limited number are of
importance. Some are gross Nadls, such as the physical
nerves, veins and arteries, known to medical science. But
they are not all of this gross or physical and visible character.
They exist, like all else, in subtle forms, and are known as
Yoga Nadls. The latter may be described as subtle channels
(Vivara) of Pranik or vital energy. The Nadls are, as stated,
the conduits of Prana. Through them its solar and lunar
currents run. Could we see them, the body would present
the appearance of those maps which delineate the various
ocean currents. They are the paths along which Pranashakti
goes. They therefore belong to the vital science as life-
element, and not to the medical Shastra (Vaidyashastra).
Hence the importance of the Sadhana, which consists of the
physical purification of the body and its Nadls. Purity of
body is necessary if purity of mind is to be gained in its
extended Hindu sense. Purification of the Nadls is perhaps
the chief factor in the preliminary stages of this Yoga ; for
just as their impurity impedes the ascent of Kundall Shakti,
their purity facilitates it. This is the work of Pranayama
(v. post).

Of these Nadls, the principal are fourteen, and of these
fourteen Ida, Pingala, and Sushumna are the •'chief. Of
these three, again, Sushumna is the greatest, and to it all
others are subordinate ; for by the power of Yoga (Yogabala)
Prana is made to go through it, and, passing the Chakras,

1 Sh&ndilya Up., Ch. I, where the Nadls are given and their purifica-
tion spoken of; Dhyanabindu Up.; and as to Sushumna see Mandala-
brahmana Up., First Brahmana.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 111

leave the body through the Brahmarandhra. ‘ It is situate
in the interior of the cerebro- spinal axis, the Merudanda, or
spinal column, in the position assigned to its interior canal,
and extends from the basic plexus, the Tattvik centre called
the Muladhara, to the twelve-petalled lotus in the pericarp
of the Sahasrara Padma, or thousand-petalled lotus. With-
in the fiery red Tamasik Sushumna is the lustrous Rajasik
Vajra or Vajrini Nadi, and within the latter the pale nectar-
dropping Sattvik Chitra or Chitrinl. The interior of the
latter is called the Brahma Nadi. The first is said to be
fire-like (Yahnisvarupa), the second sun-like (Suryasvarupa),
and the third moon-like (ChandrasvarQpa)J These are the
threefold aspect of the Shabdabrahman. The opening at
the end of the Chitrinl Nadi is called the door of Brahman
(Brahmadvara), for through it the Devi Kundall enters to
ascend . 1 2 * * * * * 8 It is along this last-mentioned Nadi, known as
the Kula Marga and the “ Royal Road,” that the Shakti
KundalinI is led in the process hereafter described.

Outside this nerve are the two Nadls, the pale Ida or
Shashi (Moon) and the red Pingala or Mihira (Sun), which
are connected with the alternate breathing from the right
to the left nostril and vice versa* The first, which is
“ feminine ” (Shaktirupa) and the embodiment of nectar
(Amritavigraha), is on the left ; and the second, which is

1 Hence She is called in the Lalita-Sahasranama (v. 106) Muladha-

rambujarudha. Fire, Sun and Moon are aspects of the differentiated

Parabindu or Kamakala (v. ante). See the Chapter on Sun, Moon and

Fire in “ Garland of Letters ”.

* The sun generally represents poison, and the moon nectar

(Shandilya Up., Ch. I). Both were obtained at the churning of the

ocean, and represent the upbuilding and destructive forces of Nature.

8 The Hindus have long known that breathing is done through one
nostril for a period of time and then through the other. In Prana-
yama to make the breathing change one nostril is closed. But the
skilled Yogi can shift the breathing at his will without closing a nostril
with his fingers. At the moment of death breathing is through both
nostrils at one and the same time.

112

THE SIX CENTRES AND THE SERPENT POWER

“ masculine ” as being in the nature of Rudra (Raudrftmika),
is on the right. They both indicate Time or Kala, and
Sushumnft devours Kala. For on that path entry is made
into timelessness. The three are also known as Ganga
(Ida), Yamuna (Pingala) and Sarasvatl (Sushumna), after
the names of the three sacred rivers of India. The Mulft-
dhara is the meeting-place of the three “ rivers,” and hence
is called Yuktatrivenl. Proceeding from the Adhara lotus,
they alternate from right to left and left to right, thus going
round the lotuses. According to another account, their
position is that of two bows on either side of the spinal
cord. An Indian medical friend tells me that these are not
discrepant accounts, but represent different positions
according as Ida and Pingala exist inside or outside the
spinal cord. When they reach the space between the eye-
brows known as the Ajna Chakra, they enter the Sushumna,
making a plaited knot of three called Muktatriveni. The
three “ Rivers,” which are again united at this point, flow
separately therefrom, and for this reason the Ajna Chakra
is called Muktatriveni. After separation, the Nadi which
proceeded from the right testicle goes to the left nostril,
and that from the left testicle to the right nostril. It
has been said that the distinction made between the heat-
ing “ Sun ” and cooling “ Moon ” is that which exists be-
tween the positive and negative phases of the same subject-
matter, positive and negative forces being present in every
form of activity. Pingala is thus, according to this view,
the conduit of the positive solar ourrent, and Ida of the
negative lunar current. There are also, as we have seen,
interior solar and lunar Nadls in the fiery Sushumna where
the two ourrents meet . 1 These are all but microcosmic

1 Similarly, there are three Nadls which in Latasadhana are wor-
shipped in the Madanagara — viz., Chandrl, Saurf, Agneyl, representing
the son, moon and fire.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 113

instances of the vaster system of cosmio matter, every
portion of which is composed of three Gunas (Trigunatmaka)
and the threefold Bindus, which are Sun, Moon, and Fire.

As regards nerve cords and fibres, oranial and spinal
nerves, and the oonneoted sympathetic nerves, Dr. Bro-
jendranath Seal says : “ With the writers on the Yoga, all
the Shiras, and such of the Dhamanls as are not vehicles
of vital current, metabolic fluid, lymph, chyle, or blood, are
cranial nerves, and proceed from the heart through the
spinal cord to the cranium. These cranial nerves include
pairs for the larynx and the tongue, for the understanding
and use of speech, for the raising and lowering of the
eyelids, for weeping, for the sensations of the special senses,
etc., a confused and unintelligent reproduction of Sushruta’s
classification. But the enumeration of the spinal nerves
with the connected sympathetic chain and ganglia is a
distinct improvement on the old anatomists.” 1

He then continues : “ The Sushumna is the central cord
in the vertebral Column (Brahmadanda or Meru). The
two chains of sympathetic ganglia on the left and right are
named Ida and Pingala respectively. The sympathetic
nerves have their main connection with Sushumna at the
solar plexus (Nabhi chakra). Of the seven hundred nerve
cords of the sympathetic spinal system (see Sangltaratna-
kara), the fourteen most important are : 2

“ 1. Sushumna, in the central channel of the spinal
cord. 2. Ida, the left sympathetic chain, stretching from
under the left nostril to below the left kidney in the form
of a bent bow. 3. Pingala, the corresponding chain on

P. 840, Appendix to Professor Sarkar’s ‘‘(Positive Background
of Hindu Sociology,” subsequently published in his “ Positive Sciences
of the Hindus ”, The author annexes a plan which attempts to give
a rough idea of the relative position of the principal nerves of the
sympathetic spinal system.

* Some of these are referred to in the present work : see v. 1,

8

114 THE SIX CENTRES AND THE SERPENT POWER

the right. 4. -Kuhn, the pudio nerve of the sacral plexus,
to the left of the spinal cord. 5. Gandhari, to the back
of the left sympathetic chain, supposed to stretch from
below the corner of the left eye to the left leg. It was evi-
dently supposed that some nerves of the cervical plexus
came down through the spinal cord and joined on to the
great sciatic nerve of the sacral plexus. 6. Hastijihva, to
the front of the left sympathetic chain, stretching from
below the corner of the left eye to the great toe of the left
foot, on the same supposition as before. Pathological facts
were believed to point to a special nerve connection between
the eyes and the toes. 7. Sarasvatl, to the right of Su-
shumna, stretching up to the tongue (the hypoglossal nerves
of the cervical plexus). 8. Pusha, to the back of the right
sympathetic chain, stretching from below the corner of the
right eye to the abdomen (a connected chain of cervical and
lumbar nerves). 9. PayasvinI, between Pusha and Saras-
vatl, auricular branch of the cervical plexus on the left.
10. SankhinI, between Gandhari and Sarasvatl, auricular
branch of the cervical plexus on the left. 11. YashasvinI,
to the front of the right sympathetic chain, stretching from
the right thumb to the left leg (the radial nerve of the bra-
chial plexus continued on to certain branches of the great
sciatic). 12. Varuna, the nerves of the sacral plexus,
between Kuhu and YashasvinI, ramifying over the lower
trunk and limbs. 13. Vishvodara, the nerves of the lumbar
plexus, between Kuhu and Hastijihva, ramifying over the
lower trunk and limbs. 14. Alambusha, the coccygeal
nerves, proceeding from the sacral vertebrae to the urino-
genitary organs.” 1

1 Citing Sangltaratn&kara, Shlokas 144-166 ; also the Yog&rnava
Tantra. This account has in parts been criticized by an Indian medical
friend, who tells me that it is in those parts influenced too much
by Western physiology.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 115

The Tattvas in the body pervaded by Prana have
certain special centres of predominance and influence
therein, which are the Chakras (centres or circles or regions)
or Padmas (lotuses) of which this work is a description.

Inside the Meru, or spinal column, are the six main
centres of Tattvik operation, called Chakras or Padmas,
which are the seats of Shakti, as the Sahasrara above is the
abode of Shiva . 1 These are the Maladhara, Svadhishthana,
Manipura, Anahata, Yishuddha and Ajna, which in the
physical body are said to have their correspondences in the
principal nerve plexuses and organs, commencing from
what is possibly the sacro-coccygeal plexus to the “ space
between the eyebrows,” which some identify with the pineal
gland, the centre of the third or spiritual eye, and others
with the cerebellum. The Chakras 2 themselves are, how-
ever, as explained later, centres of Consciousness (Chaitanya)
as extremely subtle force (Shakti) ; but the gross regions
which are built up by their coarsened vibrations, which
are subject to their influence, and with which loosely and
inaccurately they are sometimes identified, have been said
to be various plexuses in the trunk of the body and the
lower cerebral centres mentioned. In the portion of the
body below the Muladhara are the seven lower worlds,
Patala and others, together with the Shaktis which support
all in the universe.

The first centre, or Maladhara Chakra, which is so
called from its being the root of Sushumna where Kundall
rests,® is at the place of meeting of the Kanda (root of all
the Nadls) and the Sushumna Nadi, and is in the region
midway between the genitals and the anus. It is thus the

1 Varftha Up., Ch. V.

2 See Ch. V, Varaha Up. and Dhyanabindu Up. and Ch, III,
Yogakundall Up.

* Derived from Mala (root) and Adhara (support).

116 THE SIX CENTRES AND THE SERPENT POWER

oentre of the body for men . 1 By this and similar state-
ments made as regards the other lotuses, it is not meant
that the Chakra proper is in the region of the gross body
described, but that it is the subtle centre of that gross
region, suoh centre existing in the spinal column which
forms its axis. The reader must bear this observation in
mind in the descriptions of the Chakras, or an erroneous
notion will be formed of them. This orimson Maladhara
lotus 2 is described as one of four petals, the Yrittis of which
are the four forms of bliss known as Paramananda, Sahaja-
nanda, Yogananda and Vlrftnanda . 3 On these four petals
are the golden letters Van (w). Sham (si), STmm ('?), and Sam
(h ). 4 Each letter in its Yaikharl form is a gross manifesta-
tion of inner or subtle Shabda. On the petals are figured
the letters, which are each a Mantra, and as such a Devata.
The petals are configurations made by the position of the
Nadls at any particular centre, and are in themselves
Pranashakti manifested by Pranavayu in the living body.
When that Yayu departs they oease to be manifest. Each
letter is thus a particular Shabda or Shakti and a surround-
ing (Avarana) Devata of the Principal Devata and its
Shakti of the particular Chakra. As Shakti they are
manifestations of Kundali and in their totality consti-
tute Her Mantra body, for Kundali is both light (Jyotir-
mayl) and Mantra (Mantramayl). The latter is the gross
or Sthtlla aspeot of whieh Japa is done. The former is

1 Sh&ndilya Up., Ch. I, where also the centres for birds and other
animals are given. In some diagrams (Kashmir “ Nftdlchakra ”) Kundali
is represented above the position given in the Text.

* This and other lotuses hang head downwards except when Kundali
passes through them, when they turn upwards.

* These Vrittis or qualities (see post) denoting four forms of bliss
are not given in the text here translated, but in Tarkalankara’s Com-
mentary to the Mah&nirv&na Tantra.

* In this and other oases meditation is done from the right (Dak-
sbinftvartena). See v. Shat-chakra-nirflpana cited as S.N.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 117

the Sukshma or subtil aspect whioh is led up to iu Yoga.
Their specific enumeration and allocation denote the differ-
entiation in the body of the total Shabda. This Lotus
is the centre of the yellow PrithivI, or “Barth ” Tattva, with
its quadrangular Mandala, the Bija or Mantra of whioh
Tattva is Lam («).'

At this centre is the PrithivI Tattva, the Bija of whioh
is “ La,’’ with Bindu or the Brahma-consoiousness presiding
over this centre or “ Lam ” which is said to be the expression
in gross (Vaikharl) sound of the subtle sound made by the
vibration of the forces of this centre. So, again, the subtle
Tejas Tattva and its Bija Ram is in the Manipura Chakra,
and the gross fire known as Vaishvanara is in the physical
belly, which the subtle centre governs. This Bija represents
in terms of Mantra the Tattva regnant at this centre, and its
essential activity. With the symbolism used throughout
this work, Bija is said to be seated on the elephant Airavata,
whioh is here located. This and the other animals figured in
the Chakras are intended to denote the qualities of the Tattvas
there regnant. Thus, the elephant is emblematic of the
strength, firmness, and solidity, of this Tattva of “ Earth
They are, further, the vehicles (Vahana) of the Devatas
there. Thus in this Chakra there is the seed-mantra (Bija)
of Indra, whose vehicle is the elephant Airavata. The
Devata of this oentre is, according to the Text, the creative
Brahma, whose Shakti is Savitrl . 2 There also is the Shakti
known as DakinI , 3 who, as also the other Shaktis, LakinI and
the rest, which follow, are the Shaktis of the Dhatus or bodily

' The DhyAnabindu Up. associates the Bljas with the five Pranas.
Thus “ Lam ” is associated with Vyftna.

3 The Creator is called Savita because He creates.

* Who, according to Sammohana Tantra, Ch. II, acts as keeper of
the door.

118 THE Six CENtEfiS ANb THE SERPENT POWER

substances 1 assigned to this and the other oentres. Here
is the “ female ” triangle or Yoni known as Traipura, which
is the Shaktipitha, in which is set the “ male ” Shivalinga
known as Svayambhu, of the shape and colour of a young
leaf, representing, as do all Devls and Devas, the Maya-
Shakti and Chit-Shakti, aspects of the Brahman as mani-
fested in the particular centres (vv. 4-14). The Lingas are
four — Svayambhu, Bana, Itara, Para. According to the
Yoginlhridaya Tantra 2 (Ch. I), they are so called because
they lead to Chit. They are the Pithas, Kamarupa and the
rest because they reflect Chit (Chitsphurattadharatvat).
They are Yrittis of Manas, Ahamkara, Buddhi, Chitta. To
the first three are assigned certain forms and colours —
namely, yellow, red, white, triangular, circular ; as also
certain letters — namely, the sixteen vowels, the consonants
Ka to Ta (soft), and Tha to Sa. Para is formless, colourless
and letterless, being the collectivity (Samashti) of all letters
in the form of bliss. The Traipura is the counterpart in the
Jlva of the Kamakala of the Sahasrara. The Devi Kunda-
linl, luminous as lightning, shining in the hollow of this lotus
like a chain of brilliant lights, the World-bewilderer who
maintains all breathing creatures, 3 lies asleep coiled three
and a half times 4 round the Linga, covering with Her head
the Brahmadvara. 6

The Svadhisthana Chakra is the second lotus proceeding
upwards, and is, according to the commentary, so called
after Sva or the Param Lingam. 6 It is a vermilion lotus

1 Viz., chyle, blood, flesh, fat, bone, marrow, seed.

* Yoginlhridaya Tantra, Ch. I.

* See v. 49, S. N.

4 These correspond with the three and a half fiindus of whioh the
Kubjika Tantra speaks. See ante.

6 Entrance to the SushumnS.

‘ •For another definition see Dhyanabindu Up., where all the Chakras
are named. Another derivation is “ own abode” (of Shakti).

THE! CENTRES OR LOTUSES (CHAKRA, PADMA) 119

of six petals placed in the spinal centre of the region at the
root of the genitals. On these petals are the letters like
lightning : Bam (*), Bham (*i), Mam (*i). Yam (4), Ram (i),
Lam (®). “Water” (Ap) is the Tattva of this Chakra,
which is known as the white region of Yaruna. The Tattvik
Mandala is in the shape of a crescent moon 1 (Ardhendurupa-
lasitam). The Blja of water (Yaruna) is “ Vam ”, This,
the Yaruna Blja, is seated on a white Makar a 2 with a noose
in his hand. Hari (Vishnu) and Rakini Shakti of furious
aspect, showing Her teeth fiercely, are here (vv. 14 — 18).

Above it, at the centre of the region of the navel, is
the lotus Manipura (Nabhipadma), so called, according to
the Gautamiya Tantra, because, owing to the presence of
the fiery Tejas, it is lustrous as a gem (Mani). 3 It is a lotus
of ten petals on which are the letters Dam (s), Dham (%)>
Nam (®i), Tam (?r), Tham (*?), Dam (i), Dham (n), Nam (%
Pam (4), Pham ('t). This is the triangular region of the
Tejas Tattva. The triangle has three Svastikas. The red
Blja of fire, “Ram” is seated on a ram, the carrier of
Agni, the Lord of Fire. Here is the old red Rudra smeared
with white ashes, and the Shakti Lakini who as the Devata
of this digestive centre is said to be “ fond of animal food,
and whose breasts are ruddy with the blood and fat which
drop from Her mouth”. Lakini and the other special
Shaktis of the centres here named are the Shaktis of the
Yogi himself — that is, Shaktis of the Dhatus assigned to

1 The diagrams or mandalas symbolic of the elements are also
given, as here stated, in the first chapter of the Sh&rada Tilaka and in
the Vishvasara Tantra, cited at p. 25 of the Pr&natoshinI, with the
exception that, according to the Vishbas&ra Tantra, the Mandala of
water is not a crescent, but eight-cornered (Ashtasra). Different
Tantras give different descriptions. See Sh&rada, Ch. 1.

2 An animal like an alligator. See Plate 3.

1 For another derivation, derived from Samaya worship, see Com-
mentary on the Lalita-Sahasranama, vv. 88, 89,

iiO THE SIX CENTRES AND THE SERPENT POWER

saoh of his bodily oentres, and concentration on this centre
may involve the satisfaction of the appetites of this Devata.
The Shaktis of the higher centres are not meat-eaters. From
these three centres the gross Virat, waking body, is evolved
(vv. 19— 21).

Next above the navel lotus (Nabhipadma) is the An&-
hata, in the region of the heart, which is red like a Ban-
dhflka flower, and is so called because it is in this place that
Munis or Sages hear that “sound (Anahata shabda) which
comes without the striking of any two things together,” or
the “sound” of the Shabdabrahman, which is here the
Pulse of Life. For it is here that the Purusha (Jlvatmft)
dwells. This lotus is to be distinguished from the Heart
Lotus of eight petals, which is represented in the place
below it, where in mental worship the Patron Deity
(Ishtadevata) is meditated upon. (See Plate V.) Here is
the Tree whioh grants all desires (Kalpataru) and the
jewelled Altar (Manipltha) beneath it. As the Vishvasara
Tantra cited in the Pranatoshini says : “ Shabdabrahman is
said to be Deva Sadashiva. That Shabda is said to be in the
An&hataohakra. Anahata is the great Chakra in the heart
of all beings. Orhkara is said to be there in association with
the three Gunas.” 1 The Mah&svachchhandra Tantra says : 2
“ The great ones deolare that Thy blissful form, 0 Queen,
manifests in Anahata, and is experienced by* the mind
invard-turned of the Blessed Ones, whose hairs stand on
end and whose eyes weep with joy.” This is a lotus of ten

* P. 10.

Sbabdabrahmeti tam prftba a&kshad devah ead&shivab
Anahateshu chakreebu sa shabdah pariklrttnate
Anahatam mahachakram hridaye sarvajantusbu
Tatra omkara ityukto gunatraya-samanvitah.

1 Cited by Bhaskararaya’s Comm, on Lalita, v. 121, on the title of
the Devi as Nadarftpa ; and in v. 218, where she is described as Nada-

rftpinl, referring also to Yoginlhridaya Tantra.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 121

petals with the vermilion letters Kam («), Kham (wt), Gam
(*i), Gham (n), Ngam (*•), Cham (^t), Chham (a), Jam (si), Jham
(H), Nyam («i), Tam (£), Tham (a). This is the centre of the
Vayu Tattva. According to v. 22, the region of Vayu is
six-cornered (that is formed by two triangles, of which one
is inverted), and its colour that of smoke by reason of its
being surrounded by masses of vapour. 1 Its Blja “ Yam ”
is seated on a black antelope which is noted for its fleetness,
and is the Vahana of “ Air ” (Vayu), with its property of
motion. Here are Isha, the Overlord of the first three
Chakras ; the Shakti KakinI garlanded with human bones,
whose “ heart is softened by the drinking of nectar ” ; and
the Shakti in the form of an inverted triangle (Trikona),
wherein is the golden Bana Linga, joyous with a rush of
desire ” (Kamodgamollasita), and the Hamsa as Jlvatma,
like “ the steady flame of a lamp in a windless place ”
(vv. 22 — 27). The Atma is so described because, just as the
flame is undisturbed by the wind, so the Atma is in itself
unaffected by the motions of the world.®

The seventeenth verse of the Amanda- Lahari mentions
that the Devatas Vashini and others are to be worshipped
in the two last-mentioned Chakras. Vashini and others are
eight in number. 3

(1) Vashini, (2) Kameshvarl, (3) ModinI, (4) Vimala,
(5) Aruna, (6) JayinI, (7) Sarveshvaii, and (8) Kali or
Kaulinl. These are respectively the Presiding Deities of
the following eight groups of letters ; (1) to 16 letters ;

1 According to the Sh£trad&, Ch. I (and to the same effeot Prapan-
chasara Tantra), the colours of the Bhutas are as follows : Akftsha
(ether) is transparent (Svachchha) : Vayu (air) is black (Krishna) ; Agni
(fire) is red (Bakta) ; Ap (water) is white (Sveta) ; and Prithivi (earth)
is yellow (Pita).

* This steady, still, state is that of the Atma as such. See Mandala-
br&hmana Up., Br&hmanas II, III.

9 Pandit Ananta Shastri’s Ananda-Laharl, pp. 47, 48 and translation
of same by A- Avalon, “ Wave of Bliss ",

122 THE SIX CENTRES AND THE SERPENT POWER

(2) *5 to *, 6 letters ; (3) ^ to 5 letters ; (4) z to w, 5 letters ;
(5) R to 5 letters ; (6) 1 to R, 5 letters ; (7) to S, 4 letters ;
(8) *r to 3T or ®, 6 letters.

The other beings in v. 17 of Ananda-Lahari refer to the
twelve Yoginis, who are (1) Vldyayoginl, (2) Rechika, (3)
Mochika, (4) Amrita, (5) Dipika, (6) Jnana, (7) Apyayani,
(8) Yyapini, (9) Medha, (10) VyomarGpa, (11) SiddhirGpa,
and (12) Lakshmlyoginl.

These twenty Deities (eight Vashinis and twelve Yogi-
nis) are to be worshipped in Manipura and Anahata oentres.
In respect of this, the Commentator quotes a verse from the
Tftittiriyaranyaka, and gives a description of these Deities,
their respective colours, place, and so forth.

At the spinal centre of the region at the base of the
throat (Kantha-mula) is the Vishuddha Chakra or Bha-
ratlsthana,' with sixteen petals of a smoky purple hue,
on which are the sixteen vowels with Bindu thereon —
that is, Am (si), Am (sit), Im (i), Im (I), Um (^), Um (ai),
Rim (^i), Rim (^), Lrim (3), Lrlm (?t), Em 00, Aim $,) Om (aif),
Aum (si?), and the two breathings Am (si), Ah (s?:). According
to the Devlbhagavata (VII. 35), the Chakra is so called
because the Jlva is made pure (Vishuddha) by seeing the
Hamsa. Here is the centre of the white circular Akasha
or Ether Tattva, the Blja of which is “ Ham ”. Akasha
is dressed in white and mounted on a white elephant. Its
Mandala is in the form of a cirle. 2 Here is Sadashiva in
his androgyne or Arddhanarlshvara Marti, in which half
the body is white and the other half gold. Here also is the
white Shakti Sh&kinI, whose form is light (JyotihsvarGpa).
Here, too, is the lunar region, “ the gateway of the great

1 That is, abode of the Devi of speech.

* This is sometimes represented as a circle with a number of dots
in it, for, as the Prapanchas&ra Tantra says, Akasha has innumerable
Sushira— that is, Chhidra, or spaces between its substance. It is be-
cause of its interstitial character that things exist in space.

THE CENTRES OR LOTUSES (CHAKRA, RADMA) 128

Liberation It is at this place that the Jnanl “ sees the
three forms of time ” (TrikaladarshI). As all things are
in the Atma, the Jnani who has realized the Atma has seen
them (vv. 28-81). Above the Vishuddha, at the root of the
palate, is a minor Chakra called Lalana, or in some Tantras
Kala Chakra, which is not mentioned in the works h'ere
translated. It is a red lotus with twelve petals bearing the
following Vritti or qualities : Shraddha (faith), Santosha
(contentment), Aparadha (sense of error), Dama (self-
command), Mana (anger), 1 Sneha (affection), 2 Shuddhata-
(purity), Arati (detachment), Sambhrama (agitation), 3
Ur mi (appetite). 4 (V. post.)

Before summarising the previous description, it is to
be here observed that the Commentator Kallcharana states
the principle of this Yoga to be that that which is grosser is
merged into that which is more subtle (Sthulanam sUkshme
layah). The grosser are lower in the body than the more
subtle. The gross which are in and below the Muladhara or
connected with it are — (1) the Prithivi Tanmatra ; (2) the
Prithivi Mahabhuta ; (3) the nostrils with their sense of
smell, which is the grossest of the senses of knowledge
(Jnanendriya), and whioh is the quality (Guna) of the Prithivi
Tanmatra; and (4) the feet, which are the grossest of the
senses of action (Karmendriya), and “ which have Prithivi
(earth) for their support ”. Here the nostrils are classified as
the grossest of the Jnanendriyas, because therein is the sense
whioh peroeives the quality (Guna) of smell of the grossest
Tanmatra (Gandha), from which is derived the Prithivi
Sthfila Bhuta. Thus the Jnanendriyas have a relation with

' This term is generally applied to cases arising between two persons
who are attached to one another, as man and wife.

* Usually understood as affection towards those younger or lower
than oneself.

3 Through reverence or respect.

4 Or it may refer to the six which are technically called urmmi—
that is, hunger, thirst, sorrow, ignorance (moha), decay, and death.

124 THE SIX CENTRES AND THE SERPENT POtyfiE

the Tanm&tras through their Gunas (qualities), for the
peroeption of which these senses exist. In the case, how-
ever, of the senses of action (Karmendriya), no suoh relation
appears to exist between them and the Tanmatras. In the
order of successive merging or Laya, the feet ocour in the
same grade as earth, hands in the same grade as water,
anus in the same grade as fire, penis in the same grade as
air, and mouth in the same grade as ether ; not, apparently,
beoause there is any direct relation between earth and feet,
water and hands, fire and anus, and so forth, but beoause
these organs are in the same order of comparative subtlety
as earth, water, and fire, and so forth. Hands are supposed
to be subtler agents than feet ; the anus 1 a subtler agent
than the hands ; the penis a subtler agent than the anus ;
and the mouth a subtler agent than the penis. This is

also the order in which these agents are situated in the

body, the hands coming second because they find their place
between the feet and the anus when the arms are given
their natural vertioal positions. It is to be remembered in
this connection that the Tantras here follow the Samkhya,
and state the scheme of creation as it occurs also in the
Puranas, according to which the Jnanendriyas and Kar-
mendriyas and the Tanmatras issue from different aspects
of the threefold Ahamkara. There is a relation between
the senses and the Tanmatras in the created Jlva, according
to the Vedanta, for the senses are related to the Tanmatras,

but the order, in that oase, in which the senses ooour is

different from that given in this work. For, according to
the Ved&ntik soheme, earth is related to the sense of smell
and penis ; water to the sense of taste and anus ; fire
to the sense of sight and feet; air to the sense of
touoh and hands ; and ether to the sense of hearing
1 At first sight this might appear not to be so, hut the importance
of the anus is well known tp medical experts, its sensitivity having even
given rise to what has been called a “ Psychology of the anus ".

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 125

and mouth. Another explanation, seemingly artificial, how-
ever, whioh has been given, is as follows : The feet are asso-
ciated with “ Earth ” beoause the latter alone has the power
of support, and the feet rest on it. “ Water ” is associated
with the hands because in drinking water the hand is used.
The word Pani, which means hands, is derived from the
root Pa, to drink (Plyate anena iti pani). “ Fire ” is
associated with the anus because what is eaten is consumed
by fire in the stomach, and the residue is passed out through
the anus, whereby the body becomes pure. “ Air ” is asso-
ciated with the penis because in procreation the Jlvatma as
Prana Vayu throws itself out through the penis. And so the
Shruti says : “ Atm& itself is reborn in the son ” (Atmavai
jayate putrah). “ Ether ” is associated with the mouth
because by the mouth sound is uttered, which is the Guna
(quality) of ether (Akasha).

Hitherto we have dealt with the comparatively gross
Tattvas. According to this work, the twenty grosser
Tattvas are associated (4X5) as in the following table :

Centre in which dissolved Grosser Tattvas

1. Mftl&dhara ... Gandha (smell) Tanmatra; Prithivi Tattva

(earth) ; the Jnanendriya of smell ; ' the
Karmendriya of feet.

2. Svadhishthana ... Rasa (taste) Tanmatra ; Ap Tattva (water);

the Jnanendriya of taste ; the Karmen-
driya of hands.

8. Manipura ... Rupa (sight) Tanmatra; Tejas Tattva

(fire) ; the Jnanendriya of sight ; the
Karmendriya of anus.

4. Anahata ... Sparsha (touch) Tanmatra ; Vayu Tattva

(air) ; the Jnanendriya of touch ; the
Karmendriya of penis.

5. Vishuddha ... Shabda (sound) Tanmatra ; Akasha Tattva

(ether) ; the Jnanendriya of hearing ;
_____ the Karmendriya of mouth.

1 The nose is a centre at which sexual exoitement may be aroused
or subdued. Though the reproductive organ is higher up than the
Mul&dh&ra the sexual force ultimately proceeds from the lattey, 1

126 THE SIX CENTRES AND THE SERPENT POWER

It will be observed that with each of the elements is
associated an organ of sensation (Jnanendriya) and action
(Karmendriya). In Chapter II of the Prapanchasara Tantra
it is said : “ Ether is in the ears, air in the skin, fire in the
eye, water in the tongue, and earth in the nostrils.” The
Karmendriyas are possibly so arranged because the Tattvas
of the respective centres in which they are placed are, as
above stated, of similar grades of subtlety and grossness.
As explained below, eaoh class of Tattvas is dissolved in
the next higher class, commencing from the lowest and
grossest centre, the Mtlladh&ra. So far the Tattvas have
been those of the “ matter ” side of creation.

Progress is next made to the last or Ajna Chakra, in
which are the subtle Tattva s of Mind and Prakrit i. The
Chakra is so called because it is here that the command
(Ajna) of the Guru is received from above. It is a lotus of
two white petals between the eyebrows, on which are the
white letters Ham (?), and Ksham (st). This exhausts the
fifty letters. It will have been observed that there are fifty
petals and fifty letters in the six Chakras. In the pericarp
is the great Mantra “ Om ”. Each Lotus has either two or
four more petals than the one immediately below it, and
the number of the petals in the Yishuddha Chakra is the
sum of the preceding differences. Here are Paramashiva
in the form of Hamsa (Hamsa-rupa), Siddhakali, the white
HakinI Shakti “ elated by draughts of ambrosia,” the in-
verted triangle or Yoni (Trikona), and the Itara Linga,
shining like lightning, which is set in it. The three
Lingas are thus in the Muladhara, Anahata, and Ajna Chakras
respectively ; for here at these three ‘ Knots ’ or Brahma-
granthis the force of Maya Shakti is in great strength. And
this is the point at which each of the three groups of Tattvas
associated with Fire, Sun, and Moon, converge. 1 The

* V. post.

TPE CENTRES OR LOTUSES (CHAKRA, PADMA) 127

phrase “ opening the doors ” refers to passage through these
Granthis. Here in the Ajna is the seat of the subtle Tat-
tvas, Mahat and Prakriti. The former is the Antahkarana
with Gunas — namely, Buddhi, Chitta, Ahamkara and its
product Manas (Sasamkalpavikalpaka). Commonly and
shortly it is said that Manas is the Tattva of the Ajna
Chakra. As, however, it is the mental centre, it includes
all the aspects of mind above stated, and the Prakriti whence
they derive, as also the Atma in the form of the Pranava
(Orh) its Blja. Here the Atma (Antaratma) shines lustrous
like a flame. The light of this region makes visible all which
is between the Mula and the Brahmarandhra. The Yogi
by contemplation of this lotus gains further powers (Siddhi),
and becomes Advaitacharavadl N (Monist). In connection
with this Padma, the text (S. N., v. 36) explains how detach-
ment is gained through the Yoni Mudra. It is here that
the Yogi at the time of death places his Prana, and then
enters the supreme primordial Deva, the Purana (ancient)
Purusha, “ who was before the three worlds, and is known
by the Vedanta”. The same verse describes the method
(Pranaropanaprakara). From the last centre and the causal
Prakriti is evolved the subtle body which individually is
known as Taijasa,and collectively (that is, the Ishvara aspect)
as Hiranyagarbha. The latter term is applied to the mani-
festation of the Paramatma in the Antahkarana; as displayed
in Prana it is Sutratma ; and when manifested through these
two vehicles without differentiation it is known as the Antar-
yamin. The Chakras are the bodily centres of the world of
differentiated manifestation, with its gross and subtle bodies
arising from their causal body, and its threefold planes of
consciousness in waking, sleeping, and dreamless slumber.

Above the Ajna-chakra (vv. 32 — 39) there are the minor
Chakras called Manas and Soma, not mentioned in the texts
here translated. The Manas Chakra is a lotus of six petals,

128 THE SIX CENTRES AND THE SERPENT POWER

on the petals of whioh are (that is, whioh is the seat of)
the sensations of hearing, touoh, sight, smell, taste, and
centrally initiated sensations in dream and hallucination.
Above this, again, is the Soma Chakra, a lotus of sixteen
petals, with certain Yrittis which are detailed later. 1 In
this region are “the house without support” (Niralamba-
purl), “where Yogis see the radiant Ishvara,” the seven,
causal bodies (v. 39) which are intermediate aspects of
Adya Shakti, the white twelve-petalled lotus by the pericarp
of the Sahasrara (vv. 32 — 39), in which twelve-petalled
lotus is the A-ka-tha triangle, which surrounds the jewelled
altar (Manipltha) on the isle of gems (Manidvlpa), set in
the Ocean of Nectar, 2 with Bindu above and Nada below,
and the Kamakala triangle and the Guru of all, or Parama-
shiva. Above this, again, in the pericarp, are the Sttrya
and Chandra Mandalas, the Parabindu surrounded by the
sixteenth and seventeenth digits of the moon circle. In the
Chandra Manda la there is a triangle. Above the Moon is Maha-
vayu, and then the Brahmarandhra with Mahashamkhinl.

The twelve-petalled lotus and that which is connected
with it is the special subject of the short book Paduk&pan-
ohaka Stotra here translated, whioh is a hymn by Shiva in
praise of the “ Fivefold Footstool ”, with a commentary by
Shrl Kallcharana. The footstools are variously classified
as follows : Aooording to the first classification they are —
(1) The white twelve-petalled lotus in the pericarp of the
Sahasrara lotus. Here there is (2) the inverted Triangle
the abode of Shakti called “ A-ka-tha ”. (3) The region of

the altar (Manipltha), on each side of which are Nada and

‘ V. post.

9 In mental worship the jewelled altar of the Ishtadevata is in the
eight-petalled lotus'below An&hata (see Plate V). The Isle of Oems is a
supreme state of Consciousness, and the Ocean of Nectar is the infinite
Consciousness Itself. As to the causal bodies, see “ Garland of Letters ”
oy Studies in the Mantra Sh&stra.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 12$

Bindu. The eternal Guru, .“white like a mountain of ;
silver,” should be meditated upon, as on the Jewelled Altar
(Manipltha). (4) The fourth Paduka is the Hamsa below
the Antaratma; and (5) the Triangle on the Pitha. The;
differences between this and the second classification are
explained in the notes to v. 7 of the Paduka. According to
this latter classification they are counted as follows : (1) The
twelve-petalled lotus ; (2) the triangle called A-ka-tha ; (3)
Nada-Bindu ; (4) the Manipltha-Mandala ; and (5) the

Hamsa, which makes the triangular Kamakala. This
Triangle, the Supreme Tattva, is formed by the three Bindus
which the text calls Chandra (Moon), Surya (Sun), and
Vahni (Fire) Bindus, which are also known as Prakasha,
Vimarsha, 1 and Mishra Bindu. This is the Hamsa known
as the triangular Kamakala, the embodiment of Purusha-
Prakriti. The former is the Bindu Hamkara at the apex of
the triangle, and the two other Bindus called Visarga or Sa
are Prakriti. This Kamakala is the Mula (root) of Mantra.

The Shabdabrahman with its threefold aspect and
energies is represented in the Tantras by this Kamakala,
which is the abode of Shakti (Abalalayam). This is the
Supreme Triangle, which, like all Yoniplthas, is inverted.
It may be here noted that Shakti is denoted by a triangle
because of its threefold manifestation as Will, Action, and
Knowledge (Iehchha, Kriya, Jnana). So, on the material
plane, if there are three forces, there is no other way in
which they can be brought to interact except in the form
of a triangle in which, while they are each separate and dis-
tinct from one another, they are yet related to each other
and form part of one whole. At the corners of the Triangle
there are two Bindus, and at the apex a single Bindu. These
are the Bindus of Fire (Yahnibindu), Moon (Chandrabindu),

1 As to this term see “ Mahfimftya ” and K&makalavil&sa in “ T&ntrik
Texts ”, Ed. A, Avalon.

9

180

THE SIX CENTRES AND THE SERPENT POWER

and Sun (Soryabindu). 1 Three Shaktis emanate from
these Bindus, denoted by the lines joining the Bind us and
thus forming a triangle. These lines are the line of the
Shakti Varna, the line of the Shakti Jyeshtha, and the line
of the Shakti RaudrI. These Shaktis are Volition (Ichchha)
Action (Kriya), and Cognition (Jnana). With them are
Brahma, Vishnu, and Rudra, associated with the Gunas,
Rajas, Sattva, and Tamas.

The lines of the triangle emanating from the three
Bindus or Hamsah are formed by forty-eight letters of the
alphabet. The sixteen vowels beginning with A form one
line ; the sixteen consonants beginning with Ka form the
second line ; and the following sixteen letters beginning
with Tha form the third line. Hence the triangle is known
as the A-ka-tha triangle. In the inner three corners of
the triangle are the remaining letters Ha, Lla, Ksha. The
Yftmala thus speaks of this abode, “ I now speak of Kama-
kala,” and, proceeding, says : “ She is the eternal One
who is the three Bindus, the three Shaktis, and the three
Forms (Trimurti).” The Brihat-Shrl-krama, in dealing
with Kamakala, says : “ From the Bindu (that is, the Para-
bindu) She has assumed the form of letters (Varna
vayavarupinl).” The Kali Urdhvamnaya says : “ The

threefold Bindu (Tribindu) is the supreme Tattva, and
embodies in itself Brahma, Vishnu, and Shiva.” 2 The
triangle which is composed of the letters has emanated
from the Bindu. These letters are known as the Matrika

1 The Kftmakal&vilasa says : “ Bindu-trayamayas tejas-tritayah ’’
(three Bindus and three fires). “ Tripurasundarl sits in the Chakra
which is composed of Bindus (Bindumaye chakre), Her abode being the
lap of Kftmeshvara, whose forehead is adorned by the crescent moon.
She has three eyes, which are Sun, Moon, and Fire.”

* The M&hesvarl Samhitft says: " Surya, Chandra, and Vahni, are the
three Bindus ; and Brahma, Vishnu, and Shambhu are the three lines.”

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 181

Varna. These from the body of Kulakundalinl 1 the Shabda-
brahman, being in their Vaikhari state various manifesta-
tions of the primal unmanifested “ sound ” (Avyaktanada).

They appear as manifested Shabda on the self-division
of the Parabindu ; for this self-division marks the appear-
ance of the differentiated Prakriti.

The commentary on the Padukapanchaka (v. 8) says
that the Bindu is Parashakti itself, and its variations are
called Bindu, Nada, and Blja, or Sun, Moon, and Fire ;
Bindu, the sun, being red, and Nada, the moon, being
white. 2 These form the Chinmaya or Anandamayakosha or
sheaths of consciousness and bliss (Padukapanchaka, v. 8).
The two Bindus making the base of the triangle are the
Visarga (ib., v. 4). In the Agamakalpadruma it is said :
“ Hamkara is Bindu or Purusha, and Visarga is Sah or
Prakriti. Hamsah is the union of the male and female,
and the universe is Hamsah.” The triangular Kamakala
is thus formed by Hamsah (ib.). The Hamsa-pltha is
composed of Mantras (ib., v. 0).

As this subject is of great importance, some further
authorities than those referred to in the work here tran-
slated are given. In his commentary to v. 124 of the
I^alita, in which the Devi is addressed as being in the form
of Kamakala (Kamakalarupa), Bhaskararaya says : “ There
are three Bindus and the Hardhakala. 3 Of these Bindus
the first is called Kama, and the Hakarardha is named
Kala,.” 4 He adds that the nature of Kamakala is set forth

1 The Kamakalavilasa says : “ Ekapanchashadaksharfttma ” (She is
in the foim of the 51 letters). See A. Avalon’s edition and translation
of this text, Vol. 9, “ Tftntrik Texts ”.

9 This appears to be in conflict with the previous statement of
BAghava Bhatta, that Bindu is Moon and Nada the Sun.

5 Also called Hakarardha — that is, half the letter Ha (5).

4 Bindu-trayam hardhakala oha ityatra prathamo binduh kamA-
khyash CharamA kala cha iti prat yah Aranyayena kAmakaletyuchyate.

132

THE SIX CENTRES AND THE SERPENT POWER

in the Kamakalavilasa in the verses commencing “ Supreme
Shakti (Para Shakti) is the manifested union of Shiva and
Shakti in the form of seed and sprout,” and ending with
the lines “ Kama (means) desire, and Kala the same.
The two Bindus are said to be the Fire and Moon.” 1
Kama, or creative Will, is both Shiva and Devi, and Kala
is their manifestation. Hence it is called Kamakala. This
is explained in the Tripurasiddhanta : “ 0, Parvati, Kala is
the manifestation of Kameshvara and KameshvarL Hence
She is known as Kamakala.” 2 Or She is the manifestation
(Kala) of desire (Kama) 3 that is, of Ichchha. The Kalika
Purana says : “ Devi is called Kama because She came to
the secret place on the blue peak of the great mountain
(Kailasa) along with Me for the sake of desire (Kama) : thus
Devi is called Kama. As She is also the giver or fulfiller
of desire, desiring, desirable, beautiful, restoring the body
of Kama (Manmatha) and destroying the body of Kama,
hence She is called Kama.” 4 After Shiva (with whom She
is one) had destroyed Kama, when he sought by the in-
stilment of passion to destroy His Yoga; so She (with
whom He is one) afterwards gave a new body to the
“ Bodiless One ” (Ananga). They destroy the worlds and
take them to themselves through the cosmic Yoga path,

1 Tasy&h svarupam sphutashivashaktl-samagamabljamkurarupini
para shaktirityarabhya kamah kamanlyataya kala cha dahanendu-
yigrahan bindu ityantena nirmtam kamakalavilase tadrupetyarthaha (ib).

2 K&mayoh kaleti va, taduktam, tripurasiddhante :

Tasya kamesbvarakhyasya kameshvaryash cha parvvati
. Kalakhya sallla sa cha khyata kamakaleti s&.

8 Kftmash ch&sau kalarupa cheti va.

4 Kamapadamatra-v&chyatayah Kallpurane pratipadanat.
Kamartham agata yasman may a sardham mahagirau
Kamakhya proohyate devi nilakutarahogata
Kamada kaminl kamya kanta kamangadayinT
KamanganashinT yasmat kamakhya tena kathyate
Iti shadaksharamidam nama {ib.).

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 133

#nd again by Their desire and will (Ichchha) reoreate them.
These Bindus and Kala are referred to in the celebrated
Hymn “ Waves of Bliss ” (Anandalahari). 1

This Devi is the great TripurasundarL Bhaskara-
raya’s Guru Nrisimhanandanatha wrote the following
verse, on which the disciple commentates : “ I hymn

Tripura, the treasure of Kula, 2 who is red of beauty ; Her
limbs like unto those of Kamaraja, who is adored by the
three Devatas 3 of the three Gunas ; who is the desire (or
will) of Shiva; 4 who dwells in the Bindu and who mani-
fests the universe.” She is called (says the commentator
43ited) 5 Tripura, as She has three (Tri) Puras (lit., cities),
but, here meaning Bindus, angles, lines, syllables, etc.
The Kalika Purana says : “ She has three angles (in the

triangular Yoni) as well as three circles (the three Bindus),
and her Bhupura 0 has three lines. Her Mantra is said to

1 Mukham bindum kritva kuchayugam adhas tasya tadadho
Hakarardham dhyayet haramahishi te manmathakalam (v. 19).

(Let him contemplate on the first Bindu as the face of the Devi,
and on the other two Bindus as Her two breasts, and below that on
the half Ha.) Half Ha is the Yoni, the womb, and origin of all. See
Lalita, v. 206.

2 Kulanidhi, In its literal ordinary sense Kula means race or
family, but has a number of other meanings : Shakti (Akula is Shiva),
the spiritual hierarchy of Gurus, the Muladhara, the doctrine of the
Kaula Tantriks, etc.

3 Vishnu, Brahma and Rudra of the Sattva, Rajas and Tamas quali-
ties respectively.

4 This is the Commentator’s meaning of Bkam tam. Eka — a+i^e.
According to the Vishva Dictionary, “ A ” has among other meanings
that of Isha or Shiva, and, according to the Anekarthadhvanimanjari
Lexicon, I=Manmatha — that is, Kama, or desire. Eka is therefore the
spouse or Shiva, or Shivakama, the desire or will of Shiva.

A Introduction to Lalita.

* The portion of the Yantra which is of common form and which
encloses the particular design in its centre. Reference may, however,
^180 be here made to the three outer lines of the Shrlchakra.

184 THE BIX CENTRES AND THE SERPENT POWER

be of three syllables , 1 and She has three aspects. The
EundalinI energy is also threefold, in order that She may
create the three Gods (Brahma* Vishnu, Rudra). Thus,
since She the supreme energy is everywhere triple, She is
Called TripurasundarL ,, 2 These syllables are said by the
oommentator last cited 3 to be the three Bijas of the three
divisions (of the Panchadashi) — viz., Vagbhava, Kamaraja,
and Shakti, which according to the Vamakeshvara Tantra
are the Jnanashakti which confers salvation, and the Kriya
and Ichchha Shaktis.

Three “ Pada ” are also spoken of as Tripura — white,
red, and mixed . 4 Elsewhere, as in the Varaha Purana, the
Devi is said to have assumed three forms — white, red, and
black ; that is, the Supreme energy endowed with the
Sattvik, Rajasik, and Tamasik qualities . 5 The one Shakti
becomes three to produce effects.

1 V \ post. The Kama Blja is Klim. Klimkara is Shivakama. Here
Im means the Kamakala in the Turlya state through which Moksha is
gained, and hence the meaning of the saying (ib., v. 176) that he who
hears the Blja without Ka and La does not reach the place of good
actions — that is, he does not go to the region attained by good actions,
but to that attainable by knowledge alone (see ib ., v. 189, citing Vama-
keshvara Tantra).

a Other instances may be given, such as the Tripurarnava, which
says that the Devi is called v Tripura because She dwells in the three
Nadis (Sushumnfi, Pingala, and Ida ; v. post) and in Buddhi Manas
Chitta ( v . post).

* V. 177.

4 According to a note of R. Anantakrishna Shastri, translator of the
Lalita, p. 218, the three “ feet ” are explained in another work of Bhas-
kararaya as follows : White, the pure samvit (Consciousness) untainted
by any Upadhis ; red, the ParAhanta (Supreme Individuality), the first
Vritti (modification) from the Samvit ; and the mixed — the above-men-
tioned as one inseparable modification (the Vritti) of “ I ”. These are
known as the “three feet” (Charana-tritaya), or Indu (white), Agni
(red)*, Ravi (mixed).

§ ,

6 So also the Devi Bhagavata Pr, says : “ The Shambhavi is white ;
Shrlvidj'a, red; and Shyama, black.” The Yantra of ShrTvidya is the’
Shrlchakra mentioned. ;

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 185

In the Kamakala meditation (Dhyana) the three Bindus
and H&rdhakala are thought of as being the body of the
Devi Tripurasundarl. The Commentator on the verse of
the Anandalahari cited says : 1 “In the fifth sacrifice
(Yajna) let the Sadhaka think of his Atma as in no wise
different from, but as the one only Shiva ; and of the subtle
thread-like Kundalinl which is all Shaktis, extending from
the Adhara lotus to Paramashiva. Let him think of the
- three Bindus as being in Her body (Tripurasundarl), which
Bindus indicate Ichchha, Kriya, Jnana — Moon, Fire, and
Sun ; Rajas, Tamas, Sattva ; Brahma, Rudra, Vishnu ;
and then let him meditate on the Chitkala who is Shakti
below it .” 2 *

The Bindu which is the “ face ” indicates Virinchi *
(Brahma) associated with the Rajas Guna. The two Bindus
which are the “ breasts,” and upon which meditation should
be done in the heart, indicate Hari 4 * (Vishnu) and Hara 8
(Rudra) associated with the Sattva and Tamas Gunas.
Below them meditate in the Yoni upon the subtle Chitkala,
which indicates all three Gunas, and which is all these three
Devatas . 6 * The meditation given in the YoginI Tantra is as

1 Shankaracharyagranthavali (Vol. II), ed. Shrl Prasanna KumAra
Shastrl. The editor’s notes are based on the Commentary of Achyutft-
nanda Sv&nu.

8 Atha panchamayage abhedabuddhya atmanam shivarupam ekat-
manam vibhavya adharat paramashivantam sutrarupam sukshmam
kundalinlm sarvashaktirupam vibhavya sattvarajastamogunasuchakam
brahmavishnushivashaktyatmakam suryagnichandrarupam bindutrayam
tasyaange vibhavya adhash chitkalam dhyayet (Comm, to v. 19).

J That is, He who creates, from Vi -\- rich.

4 He who takes away or destroys (harati) all grief and sin.

8 The same.

b Mukhair bindum kritva rajogunasilchakam virinchyfttmakam bin-

dum mukham kritva, tasyadho hridayasthane sattvatamogunasfiehakam

hariharatmakam bindudvayam kuchayugam kritva, tasy&dhah yoniguna-
trayasuchikam hariharavirinchyatmikam sflkshmam chitkalam hakarair-
dham kritva yonyantargata-trikonakritim kritva dhyayet (ib.).

186 THE SIX CENTRES AND THE SERPENT POWER

follows : “ Think of three Bindus above Kala, and then
that from these a young girl sixteen years old springs forth,
shining with the light of millions of rising suns, illuminat-
ing every quarter of the firmament. Think of Her body
from crown to throat as springing from the upper Bindu,
and that her body from throat to middle, with its two
breasts and three belly lines of beauty (Trivall), arise from
the two lower Bindus. Then imagine that the rest of Her
body from genitals to feet is born from Kama. Thus form-
ed, She is adorned with all manner of ornaments and dress,
and is adored by Brahma, Isha, and Vishnu. Then let the
Sadhaka think of his own body as such Kamakala.” 1 The
Shrltattvarnava says : “ The glorious men who worship in
that body in Samarasya 2 are freed from the waves of poison
in the untraversable sea of the world (Samsara).” 1

To the same effect are the Tantrik works the Shrlkrama 3
and Bhavachudamani 4 cited in the Commentary to the
Anandalaharl. The first says : “ Of the three Bindus, O
Mistress of the Devas, let him contemplate the first as the
mouth and in the heart the two Bindus as the two breasts.
Then let him meditate upon the subtle Kala Hakarardha in

1 See p. 199, et seq., Nityapujapaddhati, by Jaganmohana Tarkft-
lamk&ra.

4 That is equal, feeling ; or being one with ; union of Shiva and
Shakti.

* Tathft cha Shrlkrame :

Bindutrayasya deveshi prathamam devi vaktrakam
Bindudvayam stanadvandvam hridi ethane niyojayet.
Hakarardham kalam sukshmam yonimadhye vichintayet.

4 Taduktam Bhavachudamanau : f

Mukham binduvadakaram
Tadadhah kuchayugmakam
Tadadhashcha hakarardham
Suparishkritamandalam.

The third line of this verse is also printed Tadadhah saparardham
cha. But this means the same thing. Sapara is Hakara, as Ha follows
Sa. For further Dhyanas and mode of meditation, see p. 199 of the
Nityapujapaddhati of Jaganmohana Tarkalamkara.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 137

the Yoni.” And the second says : “ The face in the form
of Bindu, and below twin breasts, and below them the
beauteous form of the Hakarardha.” The three Devatas
Brahma, Vishnu, and Rudra, with their Shaktis, are said
to take birth from the letters A, U, M, of the Omkara or
Pranava. 1 Ma, as the Prapanchasara Tantra ' says, is the
Sun or Atma among the letters, for it is Bindu. From each
of these ten Kalas arise.

Verse 8 of the first work translated says that in the
Muladhara centre there is the Triangle (Trikona) known as
Traipura, which is an adjective of Tripura. It is so called
because of the presence of the Devi Tripura within the Ka
inside the triangle. This Ka is the chief letter of the Kama
Blja, and Kam 3 is the Blja of KaminI, the aspect of Tri-
purasundarl in the Muladhara. Here also, as the same
verse says, there are the three lines Varna, Jyeshtha, and
RaudrI and, as the Shatchakra-vivriti adds, Ichchha, Jnana,
and Kriya. 4 Thus the Traipura Trikona is the gross or
Sthula aspect of that subtle (Sukshma) Shakti which is
below the Sahasrara, and is called Kamakala. It is to this
KaminI that in worship the essence of Japa (Tejorupajapa)
is offered, the external Japa being ottered to the Devata
worshipped in order that the Sadhaka may retain the fruits
of his worship. 5 There are also two other Lingas and

* PhetkarinI Tantra, Ch. I :

Tebhya eva samutpann& varna ye vishnu-shulinoh
Murtayah shaktisa.myuktii uchyante tfth kramena tu.

And so also Vishvasara Tantra (see PranatoshinI, 10) :

Shivo bnihma tatha vishnuronkkare cha pratishthitah
Akarash cha bhaved brahma ukarah sachchidatinakah
Makaro rudra ityukta iti tasyarthakalpana.

s Ch. III.

3 Nityapujapaddhati, p. 80, by Jaganmohana Tarkalamkara.

4 See p. 117, Vol. II, of Tantrik Tests, where that Commentary
is printed.

’’ Nityapujapaddhati, loe. c it.

138

THE SIX CENTRES AND THE SERPENT POWER

Trikonas at the Anahata and AjnS. centres, whioh are two
of the Knots or Granthis, and which are so called beoause
Maya is strong at these points of obstruction, at which
eaoh of the three groups converge. The Traipura Trikona
is that, however, in the Muladhara which is the grosser
correspondence of the Kamakala, which is the root (Mula)
of all Mantras below the Sahasrara, and which, again, is the
correspondence in Jlva of the Tribindu of Ishvara.

Before, however, dealing in detail with the Sahasrara,
the reader will find it convenient to refer to the tables on
pp. 141 and 142, which summarises some of the details above
given up to and including the Sahasrara.

In the description of the Chakras given in this work,
no mention is made of the moral and other qualities and
things (Vritti) which are associated with the Lotuses in
other books, such as the Adhyatmaviveka, 1 commencing with
the root-lotus and ending with the Soma Chakra. Thus, the
Vrittis, Prashraya, Avishvasa, Avajna, Murchha, Sarva
nasha, Krurata, 2 are assigned to Svadhishthana ; Lajja,
Pishunata, Irsha, Trishna, Sushupti, Vishada, Kash&ya,
Moha, Ghrina, Bhaya, 3 to the Manipura ; Asha, Chinta,
Cheshta, Mamata, Dambha, Vikalata, Ahamkara, Yiveka,
Lolata, Kapatata, Vitarka, Anutapa 4 ; Kripa, Mriduta,
Dhairya, Vairagya, Dhriti, Sampat, Hasya, Romancha, Vin-
aya, Dhyana, Susthirata, Gambhlrya, Udyama, Akshobha,

1 Quoted in the Dlpiku to v. 7 of the Hhmsopanishad.

* Credulity, suspicion, disdain, delusion (or disinclination), false
knowledge (lit., destruction of everything which false knowledge leads
to), pitilessness.

3 Shame, treachery, jealousy, desire, supineness, sadness, world-
liness, ignorance, aversion (or disgust), fear.

4 Hope, care or anxiety, endeavour, mineness (resulting in attach-
ment), arrogance or hypocrisy, sense of languor, egoism or self-conceit,
discrimination, covetousness, duplicity, indecision, regret.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 189

Audarya, Ekagrata , 1 to the secret Somachakra; and so
forth. In the Muladhara, which has been described as the
“ source of a massive pleasurable sesthesia,” there are the
four forms :of bliss already mentioned ; in the Yishuddha
the seven subtle “tones,” Nishada, Rishaba, Gandhara,
Shadja, Madhyama, Dhaivata, Panchama ; certain Bijas,
Hum, Phat, Vaushat, Yashat, Svadha, Svaha, Namah ; in
the eight petal “ venom,” and in the sixteenth “nectar” ; 2
and in the petals and pericarp of the Ajna the three Gunas
and in the former the Bijas, Ham and Ksham ; and in the
six-petal led Manas Chakra above the Ajna are Shabdajnana,
Sparshajnana, Rupajnana, Aghranopaiabdhi, Rasopabhoga*
and Svapna, with their opposites, denoting the sensations
of the sensorium — hearing, touch, sight, smell, taste, and
centrally initiated sensations in dream and hallucination-
It is stated that particular Yrittis are assigned to a particular
lotus, because of a connection between such Vritti and the
operation of the Shaktis of the Tattva at the centre to which
it is assigned. That they exist at any particular Chakra is
said to be shown by their disappearance when Kundall
ascends through the Chakra. Thus the bad Vrittis of the
lower Chakras pass away in the Yogi who raises Kundall
above them.

Moral qualities (Vritti) appear in some of the lower
Chakras in the secret twelve-petalled lotus called the Lalana
(and in some Tantras Kala) Chakra, situate above the
Yishuddha, at the root of the palate (Talumula), as also in
the sixteen-petalled lotus above the Manas Chakra, and

1 Mercy, gentleness, patience or composure, dispassion, constancy,
prosperity, (spiritual) cheerfulness, rapture or thrill, humility or sensb
of propriety, meditativeness, quietude or restfulness, gravity (of demea-
nour), enterprise or effort, emotionlessness (being undisturbed by
emotion), magnanimity, concentration.

* Both were extracted at the churning of the ocean, and, as so spoken
of, represent the destructive and upbuilding forces of the world.

140 THE SIX CENTRES AND THE SERPENT POWER

known as the Soma Chakra. It is noteworthy that the
Yritti of the two lower Chakras (Svadhishthana and Mani-
ptlra) are all bad ; those of the Anahata centre are mixed , 1 *
those of the Lalana Chakra are predominantly good, and
those of the Soma Chakra wholly so ; thus indicative of an
advance as we proceed from the lower to the higher centres,
and this must be so as the Jlva approaches or lives in his
higher principles. In the twelve-petalled white lotus in the
pericarp of the Sahasrara is the abode of Shakti, called the
Kamakala, already described.

Between Ajna and Sahasrara, at the seat of the Karana
Sharlra of Jiva, are the Varnavalirupa Viloma Shaktis, des-
cending from Unman! to Bindu. Just as in the Ishvara or
cosmic creation there are seven creative Shaktis from Sakala
Parameshvara to Bindu ; and in the microcosmic or Jlva
creation seven creative Shaktis from KundalinI, who is in
the Muladhara, to Bindu, both of which belong to what is
called the Anuloma order : 8 so in the region between the
Ajna Chakra and Sahasrara, which is the seat of the causal
body (Karana Sharlra) of Jlva, there are seven Shaktis , 3 *
which, commencing with the lowest, are Bindu (which is in
Ishvara Tattva), Bodhini, Nada, Mahanada or Nadanta (in
Sadakhya Tattva), Vyapika, SamanI (in Shakti Tattva), and
Unman! (in Shiva Tattva). Though these latter Shaktis
have a cosmic creative aspect, they are not here co-extensive
with and present a different aspect, from the latter. They

1 E.g., with Dambha (arrogance), Lolata (covetousness), Kapatatfi,
(duplicity), we find Asha (hope), Cheshta (endeavour), Viveka (discrimi-
nation).

* That is, the ordinary as opposed to the reversed (viloma) order.
Thus, to read the alphabet as A to Z is anumola ; to read it backwards,
Z to A, is viloma. In the above matter, therefore anuloma is evolution
(srishti) or the forward movement, and viloma (nivritti) the path of
return.

3 See Garland of Letters or Studies in Mantra Sh&stra, Chapter on

“ Causal Shaktis of the Pranava ”.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 141

Chakra

Situation

Number

of

Petals

Letters

on

Same

Regnant Tattva
AND ITS
Qualities

Colour

of

Tattva

i

Malsdhsra

Spinal centre of
region below
genitals

4

va, sha,
ska,, sa

PrithivI ; cohesion,
stimulating sense
of smell

Yellow

Svadhish-

thana

Spinal centre of
region above
the genitals

6

ba, bha,
ma, ya,
ra, la

Ap ; contraction,
stimulating sense
of taste

White

Manipura

Spinal centre of
region of the
navel

10

da, dha,
na, ta,
tha, da,
dha, na,
pa, plia

Tejas ; expansion,
producing heat
and stimulating
sight-sense of col-
our and form

Red

Anahata

Spinal centre of
region of the
heart

12

ka, kha,
ga, gha,
nga, ch*,
chha, ja,
jha, nya,
ta, tfha

Vayu ; general
movement, sti-
mulating sense of
touch

Smoky

Vishuddha

Spinal centre of
region of the
throat

16

the vowels
a, a, i, I,
u,u,ri,rl,
lri, lrl, e,
ai, o, au,
am, all

Akasha ; space-
giving, stimula-
ting sense of
hearing

White

Ajna

Centre of region
between the
eyebrows

2

ha and*
ksha

Manas (mental

faculties)

...

Above the Ajna is the causal region and the Lotus of a thousand petals,
with all the letters, wherein is the abode of the Supreme Bindu Parashiva.

142

THE SIX CENTRES AND THE SERPENT POWER

Shape

op

Mandala

BTja and its

VAHANA

(Carrier)

DEVATX
AND ITS
VaHANA

SHAKTI
OP THE

Dhatu

LINGA

AND

YONI

Other Tattvas

HERE

Dissolved

Square

Lang on the
A i r a v ata
elephant

Brahma

on

Hamsa

Bakin!

Svayam-
bhu and
Traipura
Trikona

Gandha (smell) Tattva ;
smell (organ of sensa-
tion) ; feet (organ of
action)

Crescent

Vang on
Makara

Vishnu

on

Garuda

!

Bakin!

...

Basa (taste) Tattva ;
taste (organ of sensa-
tion) ; hand (organ of
action)

Triangle

Bang on a
rani

Budra on
a bull

Lakini

...

Rupa (form & colour ;
sight) Tattva ; sight
(organ of sensation) ;
anus (organ of action)

Six-pointed

hexagon

Yang on an
antelope

!

Isha

#

Kakini

Bana and
Trikona

Sparsha (touch and
feel) Tattva ; touch
(organ of sensation) ;
penis (organ of action)

Circle

1

j

i Hang on a
white ele-
phant

Sad a-
shiva

Shakin!

i

Sliabda (sound) Tattva ;
hearing (organ of sen-
sation) ; mouth (organ
of action)

Om

Shambhu

Hakinl

Itara and
Trikona

i

Mahat, the Sukshma
Prakriti called Hir-
anyagarbha (v. 52)

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 143

are not co-extensive, because the last -mentioned Shaktis are,
as here mentioned, Shaktis of the Jiva. Hamsa, Jiva or
Eundall is but an infinitesimal part of the Parabindu. The
latter is in the Sahasrara, or thousand-petalled lotus, the
abode of Ishvara, who is Shiva- Shakti and is the seat of the
aggregate Kundali or Jiva. And hence it is said that all the
letters are here twentyfold (50 x 20 = 1,000). In the Sahasrara
are Parabindu the supreme Nirvana Shakti, Nirvana Kala,
Amakala, 1 and the fire of Nibodhika. In the Parabindu is the
empty void (Shunya) which is the supreme Nirguna Shiva.

Another difference is to be found in the aspect of the
Shaktis. Whilst the cosmic creative Shaktis are looking
outwards and forwards (Uninukhl), the Shaktis above the
Ajna, are, in Yoga, looking backwards towards dissolution.
The Ishvara of the Sahasrara is not then the creative aspect
of Ishvara. There He is in the Nirvana mood, and the
Shaktis leading up to Nirvana Shakti are “ upward mov-
ing ” that is, liberating Shaktis of the Jiva.

These seven states or aspects of Bindumayaparashakti
(S. N., v. 40) leading up to Unman!, which are described
in this and other Tantrik books, are called causal forms
(Karanarupa). The commentary to the Lalita 2 apparently
enumerates eight, but this seems to be due to a mistake,
Shakti and Vyapika being regarded as distinct Shaktis in-
stead of differing names for the third of this series of
Shaktis.

Below Visarga (which is the upper part of the Brahma-
raSdhra, in the situation of the fontenelle) and the exit
of ShamkhinI Nadi is the Supreme White (or, as some call
it, variegated) Lotus of a thousand petals (S. N., vv. 40 — 49)
known as the Sahasrara, on which are all the letters of the
Sanskrit alphabet, omitting according to some the cerebral

1 See Garland of Letters, Chapter on “ Kal&s of the Shaktis ”.

* Y. 121, Lalita- SahasranAma.

144 THE SIX CENTRES AND THE SERPENT POWER

Lakara, and according to others Ksha. These are repeated
twenty times to make the 1,000, and are read from beginning
to end (Anuloma), going round the Lotus from right to left.
Here is Mahavayu and the Chandramandala, in which is the
Supreme Bindu (0), “ which is served in secret by all the
Devas Bindu implies Guna, but it also means the void of
space, and in its application to the Supreme Light, which is
formless, is symbolical of its decaylessness. The subtle
Shflnya (Void), which is the Atma of all being (Sarvatma), is
spoken of in S. N., vv. 42 — 49. Here in the region of the
Supreme Lotus is the Guru, the Supreme Shiva Himself.
Hence the Shaivas call it Shivasthana, the abode of bliss
where the Atma is realised. Here, too, is the Supreme
Nirvana Shakti, the Shakti in the Parabindu, and the
Mother of all the three worlds. He who has truly and fully
known the Sahasra is not reborn in the Samsara, for he
has by such knowledge broken all the bonds which held
him to it. His earthly stay is limited to the working out
of the Karma already commenced and not exhausted. He
is the possessor of all Siddhi, is liberated though living
(Jlvanmukta), and attains bodiless liberation (Moksha), or
Videha Kaivalya, on the dissolution of his physical body.

In the fourteenth verse and commentary thereon of the
Anandalahari the Deity in the Sahasrara is described. 1

“ She is above all the Tattvas. Every one of the six
oentres represents a Tattva. Every Tattva has a definite
number of rays. The six centres, or Chakras, are divided
into three groups. Each of these groups has a knot or apex
where converge the Chakras that constitute that group.
The names of the groups are derived from those of the Pre-
siding Deities. The following table clearly puts the above :

1 See Pandit R. Ananta Shastrl’s Anandalahari, p. 42 et seq. The
passage within quotation marks is taken from that work.

See “Wave of Bliss,” by A. Avalon.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 145

No.

Name op
Chakra

Name

OF

Tattva

No. OF

Rays

OF

Tattva

Name of
Group j

| Name
i of Con- 1

: VERGING

Point
_ >

Remarks

1

!

Mulsdhara ;

1

Bhu

56}

Agni

j 7

Rudra-

In BahasrSra the

2

Svadhish-

thana

Agni

62 )

Khanda

granthi

1

rays are number-
less, eternal and
unlimited by
space.

3

:

ManipQra i

Apas

52}

Burya

Vishnu-

There is another

4

Anahata

Vayu

54 S

^ranthi

Chandra here
whose rays are
countless and
over- shining.

5

6

Vishuddlii

Ajna

All ash a
Manas

? 2 \
64 S

360

Chandra

Brahma-
gran th i !

j

{

“ Lakshmidhara quotes the Taittirlyaranyaka in support
of his commentary, from which we have taken the notes
above given. The extracts which he makes from ‘ Bhairava
Yamala ’ ai'e very valuable. In discoursing about Chandra,
Shiva addresses (vv. 1 — 17, Chandrajnanavidyaprakarana)
Parvati, his consort, thus :

“ ‘ Welcome, O Beauty of the three worlds, welcome
is Thy question. This knowledge (which I am about to dis-
close) is the secret of secrets, and I have not imparted it to
anyone till now. (But I shall now tell thee the grand secret.
Listen, then, with attention :) ’

“ ‘ Shiichakra (in the Sahasrara) is the form of Para-
shakti. In the middle of this Chakra is a place called Bain-
dava, where She, who is above all Tattvas, rests united with
Her Lord Sadashiva. O Supreme One, the whole Cosmos is a
Shrlchakra formed of the twenty-five Tattvas — 5 elements
+5 Tanmatras+10 Indriyas-f Mind + Maya, Shuddhavidya
Mahesha, and Sadashiva.’ Just as it is in Sahasrara, so

1 Maya to Sadashiva are the Shiva Tattvas described in “ Garland
of Letters
10

146 THE BIX CENTRES AND THE SERPENT POWER

cosmically, also, Baindava is above all Tattvas. Devi, the
cause of the creation, protection, and destruction, of the
universe, rests there ever united with Sadashiva, who as well
is above all Tattvas and ever-shining. Uncountable are the
rays that issue forth from Her body ; 0 good one, they
emanate in thousands, lakhs — nay, crores. But for this light
there would be no light at all in the universe. . . 360 of
these rays illumine the world in the form of Fire, Sun, and
Moon. These 360 rays are made up as follows : Agni (Fire)
118, Sun 106, Moon 136. O Shankari, these thi*ee luminaries
enlighten the macrocosm as well as the microcosm, and give
rise to the calculation of time —the Sun for the day, the
Moon for the night, Agni (Fire) occupying a mean position
between the two.’ 1

“ Hence they constitute (or are called) Kala (time), and
the 360 days (rays) make a year. The Veda says : ‘ The
year itself is a form of the Lord. The Lord of time, the
Maker of the world, first created Marlchi (rays), etc., the
Munis, the protectors of the world. Everything has come
to exist by the command of ParameshvarL’

“ Dindima takes a quite different view of this verse.
He interprets it as meaning that, having already described
the Antaryaga (inner worship), the author recommends here
the worship of the Avarana Devatas i.e., Deities residing in
each of the Chakras or centres without propitiating whom
it is impossible for the practitioner to lead the KundalinI
through these Chakras. He enumerates all the 360 Deities
and describes the mode of worshipping each of them.

“ There are other commentators who understand the
360 rays esoterically, and oonnect the same with the 360
days of the year, and also with the human body. Every
commentator quotes the Taittariyaranyaka, first chapter, to

' See “ Wave of Bliss," ed. A. Avalon.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 147

support his views. Thus it seems that Taittariyaranyaka
contains much esoteric matter for the mystic to digest. The
first chapter of the Aranyaka referred to is chanted in wor-
shipping the Sun. It is called Arunam because it treats of
Aruna (red-coloured Devi ).” 1

An Indian physician and Sanskritist has expressed the
opinion that better anatomy is given in the Tantras than
in the purely medical works of the Hindus . 2 It is easier,
however, to give a statement of the present and ancient
physiology than to correlate them. Indeed, this is for the
present a difficult matter. In the first place, the material
as regards the latter is insufficiently available and known
to us, and those native scholars and Siidhakas (now-a-days,
probably not numerous) who are acquainted with the
subject are not conversant with Western physiology, with
which it is to be compared. It is, further, possible to be
practically acquainted with this Yoga without knowing its
physiological relations. Working in what is an unexplored
field, I can only here put forward, on the lines of the Text
and such information as I have gathered, explanations and
suggestions which must in some cases be of a tentative
character, in the hope that they may be followed up and
tested by others.

It is clear that the Merudanda is the vertebral column,
which as the axis of the body is supposed to bear the same
relation to it as does Mount Meru to the earth. It extends
from the Mula (root) or Muladhara to the neck. It and the
connected upper tracts, spinal bulb, cerebellum, and the
like, contain what has been described as the central system
of spinal nerves (Nadi) and cranial nerves (Shiro-nadi).

1 Pp. 42 — 46 of Pandit Ananta Shastri’s Anandalaharl.

* Dr. B. D. Basu, of the Indian Medical Service, in his Prize Essay
on the Hindu System of Medicine, published in the Guy’s Hospital
Gazette (1889), cited in Vol. XVI, “ Sacred Books of the Hindus,” by
Professor Benoy Kumar Sarkar.

148

THE SIX CENTRES AND THE SERPENT ‘POWER

The Sushumna, which is undoubtedly a Nadi within the*
vertebral column, and as such is well described by the
books as the principal of all the Nadis, runs along the
length of the Merudanda, as does the spinal cord of West-
ern physiology, if we include therewith the filum terminale.
If we include the filum, and take the Kanda to be between
the anus and penis, it starts from practically the same
(sacro-coccygeal) region, the Muladhara, and is spoken of as
extending to the region of the Brahmarandhra, 1 or to a
point below the twelve-petalled lotus (v. 1) — that is, at a
spot below but close to the Sahasrara, or cerebellum, where
the nerve ChitrinI also ends. The position of the Kanda is-
that stated in this work (v. 1). It is to be noted, however,
that according to the Hathayogapradlpika the Kanda is
higher up, between the penis and the navel. 2 The place of
the union of Sushumna and Kanda is known as the “ Knot ”
(Granthisthana), and the petals of the Mtila lotus are on
four sides of this (v. 4). It is in this Sushumna (whatever
for the moment we take it to be) that there are the centres
of Prana Shakti or vital power which are called Chakras or
Lotuses. The spinal cord ends blindly in the filum terminale,
and is apparently closed there. The Sushumna is said to
be closed at its base, called the “gate of Brahman”
(Brahmadvara), until, by Yoga, Kundall makes its way
through it. The highest of the six centres called Chakra
in the Sushumna is the Ajna, a position which corres-
ponds frontally with the space between the eyebrows
(Bhrumadhya), and at the back with the pineal gland, the
pituitary body, and the top of the cerebellum. Close by
it is the Chakra called Lalana, and in some Tantras Kala
Chakra which is situate at the root of — that is, just above —

1 Sammohana Tantra, II, 7, or, according to the Tripurasara-
samuehchaya, cited in v. 1, from the head to the Adhfira.

* V. post.

THE CENTRES OR LOTUSES (CHARRA, PADMA) 149

the palate (Talumula). Its position as well as the nature of
the Ajna would indicate that it is slightly below the latter. 1
The Sushumna passes into the ventricles of the brain, as
does the spinal cord, which enters the fourth ventricle.

Above the Lalana are the Ajna Chakra with its two
lobes and the Manas Chakra with its six lobes, which it
has been suggested are represented in the physical body by
the Cerebellum and Sensorium respectively. The Soma
Chakra above this, with its sixteen “petals”, has been
said to comprise the centres in the middle of the Cerebrum
above the Sensorium. Lastly, the thousand-petalled locus
Sahasrara corresponds to the upper Cerebrum of the physi-
cal body, with its cortical convolutions, which will be
suggested to the reader on an examination of the Plate
VIII, here given of that centre. Just as all powers exist

in the seat of voluntary action, so it is said that all the

fifty “ letters ” which are distributed throughout the spinal
centres of the Sushumna exist here in multiplied form —
that is, 50x20. The nectar-rayed moon 2 is possibly the
under part of the brain, the convolutions or lobes of which,
reserfibling half-moons, are called Chandrakala, and the
mystic mount Kailasa is undoubtedly the upper brain.
The ventricle connected with the spinal cord is also semi-
lunar in shape.

As above stated, there is no doubt that the Sushumna
is situated in the spinal column, and it has been said that

it represents the central canal. It is probable that its

genera] position is that of the central canal. But a query
may be raised if it is meant that the canal alone is the
Sushumna. For the latter Nadi, according to this work,

1 And not, as I wrote in the Introduction to the first edition of
Mahamrvftna Tantra, p. lxii, above it. On further consideration, I
think the position as stated in the text is correct, though in any case
the two are very close together.

" See Shiva- Samhitft, II, 6.

160 THE SIX CENTRES AND THE SERPENT POWER

contains within it two others — namely, VajrinI and Chitrinl.
There is thus a threefold division. It has been suggested
that the Sushumna when not considered with its inner
Nadls as a collective unit, but as distinguished from them,
is the white nervous matter of the spinal cord, VajrinI the
grey matter, and Chitrinl the central canal, the inner Nadi
of which is known as the BrahmanadI, and, in the Shiva-
samhita, Brahmarandhra. 1 But as against such suggestion
it is to be noted that v. 2 of this work describes Chitrinl
as hping as fine as a spider’s thread (Luta-tantupameya),
and the grey matter cannot be so described, but is a gross
thing. We must therefore discard this suggestion, and
hold to the opinion either that the central canal is the
Sushumna or that the latter is in the canal, and that
within or part of it are two still more subtle and im-
perceptible channels of energy, called VajrinI and Chitrinl.
I incline to the latter view. The true nature of the
Chitrinl Nadi is said in v. 3 to be pure intelligence
(Shuddha-bodha-svabhava) as a force of Consciousness. As
v. 1 says, the three form one, but considered separately
they are distinct. They are threefold in the sense that
Sushumna, “ who is tremulous like a woman in passion,”
is as a whole composed of “Sun,” “Moon,” and “Fire,” and
the three Gunas. It is noteworthy in this connection that
the Kshurika Upanishad, 2 which speaks of the Sushumna,
directs the Sadhaka “ to get into the white and' very
subtle Nadi, and to drive Pranavayu through it.” These
three, Sushumna, VajrinI, and Chitrinl, and the central canal,
or BrahmanadI, through which, in the Yoga here des-
cribed, KundalinI, passes, are all, in any case, part of the

1 Ch. II, v. 18.

9 Ed. Anand&shrama Series XXIX, p. 145. Prana does not here
mean gross breath, but that which in the respiratory centres appears
as such and which appears in other forms in other functions and parts
of the body.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 151

spinal cord. And, as the Shivasamhita and all other Yoga
works say, the rest of the body is dependent on Sushumna,
as being the chief spinal representative of the central
nervous system. There seems also to be some ground to
hold that the Nadis, Ida and Pingala, or “ moon ” and
“ sun,” are the left and right sympathetic cords respectively
on each side of the “ fiery ” Sushumna. It is to be noted
that, according to one and a common notion reproduced in
this work, these Nadis, which are described as being pale
and ruddy respectively (v. 1), do not lie merely on one side
of the cord, but cross it alternating from one side to the
other (see v. 1), thus forming with the Sushumna and the
two petals of the Ajna Chakra the figure of the Caduceus of
Mercury, which according to some represents them. Else-
where (v. 1), however, it is said that they are shaped like
bows. That is, one is united with Sushumna and connect-
ed with the left scrotum. It goes up to a position near the
left shoulder, bending as it passes the heart, crosses over to
the right shoulder, and then proceeds to the right nostril.
Similarly, the other Nadi connected with the right scrotum
passes to the left nostril. It has been suggested to me that
Ida and Pingala are blood-vessels representing the Inferior
Vena Cava and Aorta. But the works and the Yoga process
itself indicate not arteries, but nerves. Ida and Pingala
when they reach the space between the eyebrows make
with the Sushumna a plaited threefold knot called TrivenI
and proceed to the nostrils. This, it has been said, is the
spot in the medulla where the sympathetic cords join to-
gether or whence they take their origin.

There remains to be considered the position of the
Chakras. Though this work speaks of six, there are, accord-
ing to some, others. This is stated by Vishvanatha in his
Shatohakra-Vivriti. Thus we have mentioned Lalana,
Manas, and Soma Chakras. The six here given are the

182

THE SIX CENTRES AND THE SERPENT POWER

principal ones. Indeed, a very long list exists of Chakras
or Adh&ras, as some call them. In a modem Sanskrit work
called “ Advaitamartanda ” thei author 1 gives twenty,
numbering them as follows: (1) Adhdra, (2) Kuladlpa, (3)
Vajra or JYajna, (4) Svadhishthana, (5) Raudra, (0) Karala,
(7) Gahvara, (8) Vidyaprada, (9) Trimukha, (10) Tripada,
(11) Kaladandaka, (12) Ukara, (13) Kaladvara, (14) Karam-
gaka, (15) Dlpaka, (16) Anandalalita, (17) Manipiiraka, (18)
Nakula, (19) Kalabhedana, (20) Mahotsaha. Then for no
apparent reason, many others are given without numbers,
a circumstance, as well as defective printing, which makes
it difficult in some cases to say whether the Sanskrit should
be read as one word or two. 2 They are apparently Parama,
Padukam, Padam (or Padakampadam), Kalpajala, Poshaka,
Lolama, Nadavarta, Triputa, Kamkalaka, Putabhedana,
Mahagranthiviraka, Bandhajvalana (printed as Bandhe-
jvalana), Andliata, Yantraputa (printed Yatra), Vyoma-
ohakra, Bodhana, Dhruva, Kalakandalaka, Kraunchabhe-
rundavibhava, Damara, Kulaphlthaka, Kulakolahala, Hala-
varta, Mahadbhaya, Ghorabhairava, Vishuddhi, Kantliam,
Uttamam {queer e Vishuddhikantham or Kanthamuttamam),
Purnakam, Ajnd, Kakaputtam, Shringatam, Kamarupa,
Purnagiri, Mahavyoma, Shaktirupa. But, as the author
says, in the Yedas (that is, YogachudamanI, Yogashiklaa
Upanishads, and others) we read of only six Chakras —
namely, those italicised in the above list, and described in

\Brahmananda Svaml, a native of Palghat, in the Madras Presi-
dency, late Guru of H. H. the late Maharaja of Kashinir. The work
is printed at Jummoo.

8 1 am not sure that the author himself was aware of this in all
cases. He may have been quoting himself from some lists without
other knowledge on the subject. The list has, to my eyes, in some
respects an uncritical aspect — e.g., apart from bracketed notes in the
text, Kamarupa and Purnagiri are Pithas, the others, J&landhara and
AuddlyUna, not being mentioned. The last quotation he makes draws
a distinction between the Chakras and Adharas.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 158

the works here translated — and so it is said : “ How can
there be any Siddhi for a man who knows not the six
Adhvas, the sixteen Adharas, the three Lingas and the five
(elements) the first of which is Ether ? ” 1 *

I have already pointed out that the positions of the
Chakras generally correspond to spinal centres of the
anatomical divisions of the vertebra? into five regions, and
it has been stated that the Padmas or Chakras correspond
with various plexuses which exist in the body surrounding
those regions. Various suggestions have been here made.
The Author of the work cited ! identifies (commencing with
the Muladhara and going upwards) the Chakras with the
sacral, prostatic, epigastric, cardiac, laryngeal (or pharyn-
geal), and cavernos plexuses, and the Sahas) ara with the
Medulla. In passing it may be noted that the last sugges-
tion cannot in any event be correct. It is apparently based
on verse 120 of chapter V of the Shiva Samhita. 3 But this
work does not in my opinion support the suggestion.
Elsewhere the Author cited rightly identifies Mount
Kailasa with the Sahasrara, which is undoubtedly the upper
cerebrum. The anatomical position of the Medulla is be-
low that assigned to the Ajnil Chakra. Professor Sarkar’s
work contains some valuable appendices by Dr. Brojendra-
nath Seal on, amongst others, Hindu ideas concerning plant

1 The six Adhvas are Varna, Pada, Kalii, Tattva, Bhuvana and
Mantra. The sixteen Adharas are named in the commentary to verse
■88 of the text, the elements are also described in the text. The three
Lingas are Svayambhu, Vilna and Itara also dealt with in the text.

8 “ The Positive Background of Hindu Sociology,” by Professor
Benoy Kumar Sarkar.

3 P. 54 of the translation of SrTsha Chandra Vasu, to which I refer
because the .author cited does so. The rendering, however, does not do
justice to the text, and liberties have been taken with it. Thus, a
large portion has been omitted without word or warning, and at p. 14
it is said, that Kundalinl is “ of the form of electricity ”. There is no
warrant fpr this in the text, and Kundalint is not, according to the
Shastm, mere electricity.

154

THE SIX CENTRES AND THE SERPENT POWER

and animal life, physiology, and biology, including accounts
of the nervous system in Charaka and in the Tantras. 1 * * * * * * *
After pointing out that the cerebo-spinal axis with the
connected sympathetic system contains a number of
ganglionic centres and plexuses (Chakras, Padmas), from
which nerves (Nadi, Shira, and Dhamanl) radiate over
the head, trunk, and limbs, the latter says, as regards the
ganglionic! centres and plexuses consisting the sympathetic
spinal system ;

“ Beginning with the lower extremity, the centres and
plexuses of the connected spinal and sympathetic systems
may be described as follows :

“ (1) The Adhara Chakra, the sacro-coccygeal plexus
with four branches, nine Angulis (about six inches and a
half) below the solar plexus (Kanda, Brahmagranthi) ; the
source of a massive pleasurable sesthesia ; voluminous orga-
nic sensations of repose. An inch and a half above it, and
the same distance below the membrum virile (Mehana), is a
minor centre called the Agni-sikha. (2) The Svadhishthana
Chakra, the sacral plexus, with six branches (Dalani — petals)
concerned in the excitation of sexual feelings, with the ac-
companiments of lassitude, stupor, cruelty, suspicion, con-
tempt. 9 (3) The Nabhikanda (corresponding to the solar
plexus, Blianubhavanam), which forms the great junction of
the right and left sympathetic chains (Pingala and Ida) with
the cerebro-spinal axis. Connected with this is the Mani-
puraka, the lumbar plexus, with connected sympathetic

1 Both the work of Professor Sarkar and the Appendices of Dr.

Seal are of interest and value, and gather together a considerable

number of facts of importance on Indian Geography, Ethnology, Minera-

logy, Zoology, Botany and Hindu Physiology, Mechanics, and Acoustics.

These Appendices have since been republished separately as a work

entitled “ Positive Sciences of the Hindus ".

a These and other Vrittis, as they are called, are enumerated in the

Introduction to my first edition of the MahSnirvftna Tantra. (Trans-

lation.)

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 165

nerves, the ten branches 1 of which are concerned in the pro-
duction of sleep and thirst, and the expressions of passions
like jealousy, shame, fear, stupefaction. (4) The Anahata
Chakra, possibly the cardiac plexus of the sympathetic chain
with twelve branches, connected with the heart, the seat of
the egoistic sentiments, hope, anxiety, doubt, remorse, con-
ceit, egoism, etc. (6) The Bharatlsthana, 2 the junction of
the spinal cord with the medulla oblongata, which, by means
of nerves like the pneumogastric, etc., regulate the larynx and
other organs of articulation. (6) The Lalana Chakra, opposite
the uvula, which has twelve leaves (or lobes), supposed to be
the tract affected in the production of ego-altruistic senti-
ments and affections, like self-regard, pride, affection, grief,
regret, respect, reverence, contentment, etc. (7) The sensori-
motor tract, comprising two Chakras : (a) the Ajna Chakra
(lit., the circle of command over movements) with its two
lobes (the cerebellum) ; and ( b ) the Manas Chakra, the
sensorium, with its six lobes (five special sensory for
peripherally initiated sensations, and one common sensory
for centrally initiated sensations, as in dreams and halluci-
nations). The Ajnavaha Nadls, efferent or motor nerves,
communicate motor impulses to the periphery from this
Ajna Chakra, this centre of command over movements ;
and the afferent or sensory nerves of the special senses*
in pairs, the Gandhavaha Nadi (olfactory sensory), the
Rupavaha Nadi (optic), the Shabdavaha Nadi (auditory),
the Rasavaha Nadi (gustatory), and the Sparshavaha Nadi
(tactile), come from the periphery (the peripheral organs of
the special senses) to this Manaschakra, the sensory traot
at the base of the brain. The Manaschakra also receives
the Manovaha Nadi, a generic name for the channels

1 That is, petals.

3 This is a name for the Vishuddha Chakra as abode of the Goddess
of Speech (Bharatl).

156 THE six centres and the serpent power

along which centrally initiated presentations (as in dream-
ing or hallucination) come to the sixth lobe of the Manas
Chakra. (8) The Soma Chakra, a sixteen-lobed ganglion,
comprising the centres in the middle of the cerebrum,
above the sensorium ; the seat of the altruistic sentiments and
volitional control — e.g., compassion, gentleness, patience,
renunciation, meditativeness, gravity, earnestness, resolu-
tion, determination, magnanimity, etc. And lastly, (9) the
Sahasrara Chakra, thousand-lobed, the upper cerebrum with
its lobes and convolutions, the special and highest seat of
the Jlva, the soul.” '

Then, dealing with the cerebro-spinal axis and the heart,
and their respective relations to the conscious life, the
Author cited says :

“ Vijnanabhikshu, in the passage just quoted, identifies
the Manovaha Nadi (vehicle of consciousness) with the
cerebro-spinal axis and its ramifications, and compares the
figure to an inverted gourd with a thousand-branched stem
hanging down. The Sushumna, the central passage of the
spinal cord, is the stem of this gourd (or a single branch).
The writers on the Yoga (including the authors of the various
Tantrik systems), use the term somewhat differently. On
this view, the Manovaha Nadi is the channel of the commu-
nication of the Jlva (soul) with the Manas Chakra (sensorium)
at the base of the brain. The sensory currents are brought
to the sensory ganglia along afferent nerves of the special
senses. But this is not sufficient for them to rise to the
level of discriminative consciousness. A communication
must now be established between the Jlva (in the Sahas-
rara Chakra, upper cerebrum) and the sensory currents
received at the sensorium, and this is done by means of the

1 The author cited refers to the Juana SamkalinT Tantra, Samhita-
ratnftkara. and for functions of Ajnavalia Nadi and Manovaha Nadi to
Shankara Mishra’s Upaskiira.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 157

Manovahft Nadi. When sensations are centrally initiated,
as in dreams and hallucinations, a special Nadi (Svapnavaha
Nadi), which appears to be only a branch of the Manovaha
Nadi, serves as the channel of communication from the Jlva
(soul) to the sensorium. In the same way, the Ajnavaha
Nadi brings down the messages of the Soul from the Sahas-
rara (upper cerebrum) to the Ajna Chakra (motor tract at
the base of the brain), messages which are thence carried
farther down, along efferent nerves, to various paxffs of the
periphery. 1 may add that the special sensory nerves,
together with tne Manovaha Nadi, are sometimes generally
termed Jnanavaha Nad! — lit., channel of presentative know-
ledge. There is no difficulty so far. The Manovaha Nadi
and the Ajnavaha Nadi connect the sensori -motor tract at
the base of the brain (Manas Chakra and Ajna Chakra) with
the highest (and special) seat of the soul (Jlva) in the upper
cerebrum (Sahasrara), the one being the channel for carrying
up the sensory and the other for bringing down the motor
messages. But efforts of the will (Ajna, Prayatna) are con-
scious presentations, and the Manovaha Nadi must therefore
co-operate with the Ajnavaha in producing the conscious-
ness of effort. Indeed, attention, the characteristic function
of Manas, by which it raises sense-presentations to the level
of discriminative consciousness, implies effort (Prayatna)
on the part of the soul (Atma, Jlva), an effort of which we
are conscious through the channel of the Manovaha Nadi.
But how to explain the presentation of effort in the motor
nerves ? Shankara Mishra, the author of the Upaskara on
Kanada’s Sutras, argues that the Nadls (even the volitional
or motor nerves) are themselves sensitive, and their affec-
tions are oonveyed to the sensorium by means of the nerves
of the (inner) sense of touch (which are interspersed in
minute fibrillse among them). The consciousness of effort,
then, in any motor nerve, whether Ajnavaha (volitional

158 THE SIX CENTRES AND THE SERPENT POWER

motor) or Pranavaha (automatic motor), depends on the tactile
nerves or nerves of organic sensation) mixed up with it. Thus
the assimilation of food and drink by the automatic activity
of the Pranas implies an (automatic) effort (Prayatna)
accompanied by a vague organic consciousness, which is
due to the fact that minute fibres of the inner touch-sense
are interspersed with the machinery of the automatic nerves
(the Pranavaha Nadls).”

To a certain extent the localizations here made must
be tentative. It must, for instance, be a matter of opinion
whether the throat centre corresponds with the carotid,
laryngeal, or pharyngeal, or all three ; whether the navel
centre corresponds with the epigastric, solar, or lumbar, the
Ajna with the cavernous plexus, pineal gland, pituitary
body, cerebellum, and so forth. For all that is known to
the contrary each centre may have more than one of such
correspondences. All that can be said with any degree of
certainty is that the four centres, above the Muladhara,
which is the seat of the presiding energy, have relation to
the genito-excretory, digestive, cardiac, and respiratory func-
tions, and that the two upper centres (Ajna and Sahasrara)
denote various forms of cerebral activity, ending in the
Repose of pure Consciousness. The uncertainty which
prevails as regards some of those matters is indicated in the
Text itself, which shows that on various of the subjects
here debated differing opinions have been expressed as
individual constructions of statements to be found in tha
Tantras and other Shastras.

There are, however, if I read them correctly, state-
ments in the above -cited accounts with which, though not
uncommonly accepted, I disagree. It is said, for instance,
that the Adhara Chakra is the sacro -coccygeal plexus, and
that the Svadhishthana is the sacral plexus, and so forth.
This work, however, not to mention others, makes it plain

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 159

that the Chakras are in the Sushumna. Verse 1 speaks of
the “ Lotuses inside the Meru (spinal column) ; and as the
Sushumna supports these (that is, the lotuses) She must
needs be within the Meru.” This is said in answer to
those who, on the strength of. a passage in the Tantra-
chudamani, erroneously suppose that Sushumna is outside
the Meru. In the same way the Commentator refutes the
error of those who, relying on the Nigamatattvasara, sup-
pose that not only Sushumna, but Ida, and Pingala, are
inside the Meru. Verse 2 says that inside Vajra (which
is itself within Sushumna) is ChitrinI, on which the lotuses
are strung as it were gems, and who like a spider’s thread
pierces all the lotuses which are within the backbone. The
Author in the same place combats the view, based on the
Kalpa Sutra, that the lotuses are within ChitrinI. These
lotuses are in the Sushumna ; and as ChitrinI is within the
latter, she pierces but does not contain them. Some
confusion is raised by the statement in v. 51, that the
lotuses are in or on the Brahmanadl. But by this is meant
appertaining to this Nadi, for they are in Sushumna, of
which the Brahmanadl is the central channel. The com-
mentator Vishvanatha, quoting from the Maya Tantra,
says that all the six lotuses are attached to the ChitrinI
Nadi (ChitrinI- grathitam). One conclusion emerges clearly
from all this namely, that the Lotuses are in the verte-
bral column in Sushumna, and not in the nerve plexuses
which surround it. There in the spinal column they exist
as extremely subtle vital centres of Pranashakti and centres
of consciousness. In this connection I may cite an extract
from an article on the “ Physical Errors of Hinduism,” 1
for which I am indebted to Professor Sarkar’s work : “ It
would indeed excite the surprise of our readers to hear that
the Hindus, who would not even touch a dead body, much

1 Published in Vol. XI, pp. 486 — 440, of the Calcutta Revieio,

160

THE SIX CENTRES AND THE SERPENT POWER

less dissect it, should possess any anatomical knowledge
at all. ... It is the Tantras that furnish us with
some extraordinary pieces of information concerning the
human body. . . . But of all the Hindu Shastras ex-
tant, the Tantras lie in the greatest obscurity. . . . »

The Tantrik theory, on which the well-known Yoga called
‘ Shatchakrabheda ’ is founded, supposes the existence of
six main internal organs, called Chakras or Padmas, all
bearing a special resemblance to that famous flower, the
lotus. These are placed one above the other, and connect-
ed by three imaginary chains, the emblems of the Ganges,
the Yamuna, and the Saraswatl. . . . Such is the

obstinacy with which the Hindus adhere to these erroneous
notions, that, even when we show them by actual dissec-
tion the non-existence of the imaginary Chakras in the
human body, they will rather have recourse to excuses
revolting to common sense than acknowledge the evidence
of their own eyes. They say, with a shamelessness un-
paralleled, that these Padmas exist as long as a man lives,
but disappear the moment he dies.” 1 This, however, is
nevertheless quite correct, for conscious and vital centres
cannot exist in a body when the organism which they hold
together dies. A contraiy conclusion might indeed be de-
scribed as “ shameless” stupidity. 2

The Author of the work from which this citation is
made says that, though these Chakras cannot be satis-
factorily identified, the Tantriks must nevertheless have
obtained their knowledge of them by dissection. By this he
must refer to the physical regions which correspond on the
gross plane to, and are governed by, the Chakras proper,

1 “ Physical Errors of Hinduism,” Calcutta Review , Vol XI, pp. 486

— 440 .

4 This reminds one of the story of a materialistic doctor who said
he had done hundreds of post-mortem examinations, but had never yet
discovered the trace of a soul.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 161

which as subtle, vital, and conscious centres in the spinal
cord are invisible to any but a Yogi’s vision , 1 11 existing when
the body is alive and disappearing when vitality (Prana)
leaves the body as part of the Lingasharlra.

It is a mistake, therefore, in my opinion, to identify
the Chakras with the physical plexuses mentioned. These
latter are things of the gross body, whereas the Chakras
are extremely subtle vital centres of various T&ttvik
operations. In a sense we can connect with these subtle
centres the gross bodily parts visible to the eyes as plexuses
and ganglia. But to connect or correlate and to identify
are different things. Indian thought and the Sanskrit
language, which is its expression, have a peculiarly pene-
trative and comprehensive quality which enables one to
explain many ideas for which, except by paraphrase,
there is no equivalent meaning in English. It is by the
Power or Shakti of the Atma or Consciousness that the
body exists. It is the collective Prana which holds it to-
gether as an individual human unit, just as it supports
the different Principles and Elements (Tattva) of which it
is composed. These Tattvas, though they pervade the
body, have yet various special centres of operation. These
centres, as one might otherwise suppose, lie along the
axis, and are the Sukshma Rupa, or subtle forms of that
which exists in gross form (Sthula Rupa) in the physi-
cal body which is gathered around it. They are manifes-
tations of Pranashakti or Vital Force. In other words,
from an objective standpoint the subtle centres, or Chakras,
vitalize and control the gross bodily tracts which are indi-
cated by the various regions of the vertebral column and

1 So it is said : Tani vastuni tanmatradlni pratyakshavishayani
(Such things as the Tanmatra and others are subject to immediate per-
ception by Yogins only). A Yogi “ sees ” the Chakras with his mental
eye (Ajna). In the case of others they are' the ^matter of inference
(Anumana).

11

182 THE SIX CENTRES AND THE SERPENT POWER

the ganglia, plexuses, nerves, arteries, and organs, situate
in these respective regions. It is only therefore (if at all)
in the sense of being the gross outer representatives of the
spinal centres that we can connect the plexuses and so
forth with the Chakras spoken of in the Yoga books. In
this sense only the whole tract, which extends from the
subtle centre to the periphery, with its corresponding bodily
elements, may be regarded as the Chakra. As the gross and
subtle are thus connected, mental operation on the one will
affect the other. Certain forces are concentrated in these
Chakras, and therefore and by reference to their function
they are regarded as separate and independent centres.
There are thus six subtle centres in the cord with gros-
ser embodiments within the cord itself, with still grosser
sheaths in the region pervaded by the sympathetics Ida and
Pingala, and other Nadis. Out of all this and the gross
compounded elements of the body are fashioned the organs
of life, the vital heart of which is the subtle Chakra by
which they are vivified and controlled. The subtle aspects
of the six centres according to Tantrik doctrine must not
be overlooked whilst attention is paid to the gross or physio-
logical aspect of the body. As previously and in the Com-
mentary to the thirty-fifth verse of the Anandalaharl
explained, there are six Devas — viz., Shambhu, Sadashiva,
Ishvara, Vishnu, Rudra, Brahma — whose abodes are the
six Lokas or regions : viz., Maharloka, Tapoloka, Janaloka,
Svarloka, Bhuvarloka, and BhQrloka (the Earth). It is
these Divinities who are the forms of Consciousness presid-
ing over the Shatchakra. In other words, Consciousness
(Chit), as the ultimate experiencing principle, pervades and
is at base all being. Every cell of the body has a conscious-
ness of its own. The various organic parts of the body
which the cells build have not only particular cell-conscious-
pess, but the consciousness of the particular organic part

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 163

which is other than the mere oollectivity of the conscious-
ness of its units. Thus there may be an abdominal con-
sciousness. And the consciousness of such bodily region is
its Devata — that is, that aspect of Chit which is associated
with and informs that region. Lastly, the organism as a
whole has its consciousness, which is the individual Jlva.
Then there is the subtle form or body of these Devat&s, in
the shape of Mind — supersensible “ matter ” (Tanmatra) ;
and sensible “ matter ” — namely, ether, air, fire, water
earth, with their centres at the Ajna, Vishuddha, Anahata,
Maniptira, Svadhishthana and Mflladhara. Of these six
Tattvas, not only the gross human body, but the vast
macrocosm, is composed. The six Chakras are therefore
the divine subtle centres of the corresponding physical
and psychical sheaths. The seventh or supreme centre of
Consciousness is Paramashiva, whose abode is Satyaloka,
the Cosmic aspect of the Sahasrara in the human body.
The Supreme, therefore, descends through its manifesta-
tions from the subtle to the gross as the six Devas and
Shaktis in their six abodes in the world-axis, and as the
six centres in the body-axis or spinal column. The special
operation of each of the Tattvas is located at its individual
centre in the miorocosm. But, notwithstanding all such
subtle and gross transformations of and by Kula-KundalinI,
She ever remains in Her Brahman or Svarupa aspect the
One, Sat, Chit, and^fnanda, as is realized by the Yogi when
drawing the Devi from Her world-abode in the earth centre
(Muladhara) he unites Her with Paramashiva in the Saha-
srara in that blissful union which is the Supreme Love
(Ananda).

In a similar manner other statements as regards these
Chakras should be dealt with, as, for instance, those con-
nected with the existence of the “ Petals ”, the number of
which in each 'case has. been said to be determined by

164 THE SIX CENTRES AND THE SERPENT POWER

characteristics of the gross region which the particular
Chakra governs. The oentres are said to be composed of petals
designated by certain letters, Professor Sarkar 1 expresses
the opinion that these petals point to either the nerves
which go to form a ganglion or plexus, or the nerves distri-
buted from such ganglion or plexus. I have been told that
the disposition of the Nadls at the particular Chakra in
question determines the number of its petals. 2 In the five
lower Chakras their characteristics are displayed in the
number and position of the Nadls or by the lobes and sensory
and motor tracts of the higher portions of the cerebro-spinal
system. As I have already explained, the Chakra is not to
be identified with the physical ganglia and plexuses, though
it is connected with, and in a gross sense represented by,
them. The lotuses with these petals are within the Sushum-
na and they are there represented as blooming upon the
passage through them of Kundall. The letters are on the
petals.

The letters in the six Chakras are fifty in number —
namely, the letters of the Sanskrit alphabet less Ksha,
according to the KamkalamalinI Tantra cited in v. 40, or the
second or cerebral La ( ib .). All these letters multiplied by
20 exist potentially in the Sahasrara, where they therefore
number 1,000, giving that Lotus its name. There are, on
the other hand, 72,000 Nadls which rise from the Kanda.
Further, that these letters in the Chakr«#are not gross things
is shown by vv. 28 and 29, which say that the vowels of the
Yishuddha are visible to the enlightened mind (Dlptabuddhi)
only — that is, the Buddhi which is free of impurity resulting

1 Op. cit., p. 292.

* See my Mah&nirv&na Tantra (first Edition), p. lvii. My reference
there to the lotus as a plexus of N&dis is to the gross sheath of the
subtle centre,? which gross sheath is said to contain the determinant,
though in another sense it is the effect, of the characteristics of the
subtle centre.

UHE CENTRES OR LOTUSES (CHAKRA, PADMA) 165

from worldly pursuits, as the effect of the constant practioe
of Yoga. Verse 19 and other verses speak of the letters
there mentioned as being ooloured. Each object of percep-
tion, whether gross or subtle, has an aspect which corres-
ponds to each of the senses. It is for this reason that the
Tantra correlates sound, form and colour. Sound produces
form, and form is associated with colour. Kundall is a form
of the Supreme Shakti who maintains all breathing creatures.
She is the source from which all sound or energy, whether
as ideas or speech, manifests. That sound or Matrika when
uttered in human speech assumes the form of letters and
prose and verse, which is made of their combinations. And
sound (Shabda) has its meaning — that is, the objects denoted
by the ideas which are expressed by sound or words. By
the impulse of Ichchha Shakti acting through the Pranav&yu
(vital force) of the Atma is produced in the Maladhara the
sound power called Para, which in its ascending movement
through other Chakras takes on other characteristics and
names (PashyantI and Madhyama), and when uttered by
the mouth appears as Vaikharl in the form of the spoken
letters which are the gross aspect of the sound in the Chakras
themselves (see vv. 10 and 11). Letters when spoken are,
then, the manifested aspect in gross speech of the subtle
energy of the Shabdabrahman as Kundall. The same energy
which produces these letters manifesting as Mantras produ-
ces the gross universe. In the Chakras is subtle Shabda in
its states as Para, PashyantI, or Madhyama Shakti, which
when translated to the vocal organ assumes the audible
sound form (Dhvani) which is any particular letter. Parti*
cular forms of energy of Kundall are said to be resident at
particular Chakras, all such energies existing in magnified
form in the Sahasrara. Eaoh manifested letter is a Mantra,
and a Mantra is the body of a Devata. There are therefore
as many Devatas in a Chakra as there are petals which are

166 THE SIX CENTRES AND THE SERPENT POWER

surrounding (Avarana) Devat&s or Shaktis of the Devatft of
the Chakra and the subtle element of which He is the presid-
ing Consciousness. Thus, Brahma is the presiding Consci-
ousness of the Milladhara lotus, indicated by the Bindu of
the Blja La (Lam), which is the body of the earth Devata ;
and around and associated with these are the subtle forms
of the Mantras, which constitute the petals and the bodies
of associated energies. The whole human body is in fact a
Mantra, and is composed of Mantras. These sound powers
vitalize, regulate, and control, the corresponding gross mani-
festations in the regions surrounding them.

Why, however, particular letters are assigned to parti-
cular Chakras is the next question. Why, for instance,
should Ha be in the Ajna and La in the Muladhara ? It is
true that in some places in the Tantras certain letters are
assigned to particular elements. Thus, there are certain
letters which are called Vayava Varna, or letters pertaining
to the Vayu Tattva ; but an examination of the case on this
basis fails to account for the position of the letters as letters
which are assigned to one element may be found in a Chakra
the predominant Tattva of which is some other element.
It has been said that in the utterance of particular letters
the centres at which they are situated are brought into play,
and that this is the solution of the question why those
particular letters were at their particular centre. A prob-
able solution is that given by me in my “ Shakti and Shakta
Apart from this one can only say that it is either Svabhava
or the nature of the thing, which in that case is as little
susceptible of ultimate explanation as the disposition in the
body of the gross organs themselves ; or the arrangement
may be an artificial one for the purpose of meditation, in
which case no further explanation is necessary.

! Third Edition. See Chapter on Kundallyoga,

THE} CEtfTREiS OR LOTUSES (CHAKRA, PADMA) 16 ?

The four Bhavas, or states of sound, in the human body
are so called as being states in which sound or movement is
prdouced or becomes, evolving from Para Shakti in the body
of Ishvara to the gross Yaikhaii Shakti in the body of Jlva.
As already stated, in the bodily aspect (Adhyatma) the
Karana Bindu resides in the Muladhara centre, and is there
known as the Shakti Pinda 1 or Kundalinl . 2 Kundall is a
name for Shabdabrahman in human bodies. The Acharya,
speaking of Kundalinl, says : “ There is a Shakti called
Kundalinl who is ever engaged in the work of creating the
universe. He who has known Her never again enters the
mother’s womb as a child or suffers old age.'’ That is, he no
longer enters the Samsara of world of transmigration . 3
This Karana Bindu exists in a non-differentiated condition . 4 5

The body of Kundall is composed of the fifty letters
or sound-powers. Just as there is an apparent evolution 6

1 She is so called because all the Shaktis are collected or “ rolled
into one mass ” in Her. Here is the Kendra (centre) of all the Shaktis.
The Svachchhanda as also the Sharada say :

Pindam Kundalinl-shaktih
Padam hamsah praklrtitah
Rupam bindur iti khyatam
Rup&tltas tu chinmayah.

[Kundalinl Shakti is Pinda ; Hamsah is Pada ; Bindu is Rupa, but
Chinmaya (Chit) is formless.] The first, as potentiality of all manifested
power, is in the Muladhara Chakra : the second, as Jlvatma, is in
Anahata, where the heart beats, the life-pulse. Bindu, the causal form
body, as Supreme Shakti, is in Ajna, and the formless Consciousness
passing through Bindu Tattva manifesting as Hamsa, and again resting
as Kundalinl, is in the Brahmarandhra (see Tika of first Samketa of
Yoginlhridaya Tantra).

* Adhyatmantu karanabinduh shaktipindakundaly&dishabdavachyo
muladharasthah (Bhaskararaya, Comm. Lalita, v. 132).

8 ** Shaktih kundalinlti vishvajananavyaparabaddhodyamam

Jnatva ittham na punar vishanti jananlgarbhe ’rbhakatvam
narah ” ityadirltyacharyair vyavahritah ( ib . ).

4 So'yam avibhagavasthah karanabinduh (ib.).

5 Vikara or Vikriti is something which is really changed, as curd

from milk. The former is a Vikriti of the latter. Vivarta is apparent

108 THE SIX CENTRES AND THE SERPENT POWER

in the oosmio body of Ishvara, represented in the seven
states preoeding from Sakala Parameshvara to Bindu, so
there is a similar development in the human body in Kundall
who is the Ishvari, therein. There are evolved the following
states, corresponding with the cosmic development — viz.,
Shakti, Dhvani, Nada, Nirodhika, Ardhendu, Bindu. These
are all states of Kundall Herself in the Muladhara, and are
known as Para sound. Each one of the letters composing
the body of Kundall exists in four states as Para Shakti, or in
the succeeding states of sound, PashyantI, Madhyama, and
Vaikharl, to which reference is later made. The first is a
state of undifferentiated sound, which exists in the body of
Ishvara ; the second and third as existing in the body of Jlva
are stages towards that complete manifestation of differen-
tiated sound in human speech which is called Vaikharl
Bhava. In the cosmic aspect these four states are Avyakta,
Ishvara, Hiranyagarbha, and Virat. The Arthasrishti (ob-
jeot creation) of KundalinI are the Kalas, which arise from
the letters such as the Rudra and Vishnu Murtis and their
Shaktis, the Kamas and Ganeshas and their Shaktis, and the
like. In the Sakala Parameshvara or Shabdabrahman in
bodies — that is, KundalinI Shakti — the latter is called Chit
Shakti or Shakti simply, “ when Sattva enters ” — a state
known as the Paramakashavastha. When She into whom
Sattva has entered is next “ pierced ” by Rajas, She is oalled
Dhvani, which is the Aksharavastha. When She is again
“ pierced ” by Tamas, she is called Nada. This is the
Avyaktavastha, the Avyakta Nada which is the Parabindu.
Again, She in whom Tamas abounds is, as Raghava Bhatta
says, called Nirodhika; She in whom Sattva abounds is

but unreal change, such as the appearance of what was and is a rope as
a snake. The Vedantas&ra thus musically defines the two terms :

Satattvato ’nyathftpratha vik&ra ityudlritah

Atattvato ’nyath&prath& vivarta ityudahritah.

THE CENTRES OR LOTUSES (CHAKRA, RADMA) 169

called Ardhendu ; and the combination of the two (Ichchha
and Jnana) in which Rajas as Kriya Shakti works is called
Bindu. Thus it has been said : “ Drawn by the force of
Ichchha Shakti (will), illumined by Jnana Shakti (knowledge),
Shakti the Lord appearing as male creates (Kriya Shakti, or
action).”

When the Karana Bindu “ sprouts ” in order to create
the three (Bindu, Nada, and Blja) there arises that unmani-
fested Brahman-word or Sound called the Shabdabrahman
(Sound Brahman ). 1 It is said : “ From the differentiation
of the Karana Bindu arises the unmanifested ‘ Sound ’ which
is called Shabdabrahman by those learned in Shruti.” 8 It
is this Shabdabrahman which is the immediate cause of the
universe, which is sound and movement manifesting as idea
and language. This sound, which is one with the Karana
Bindu, and is therefore all-pervading, yet first appears in
man’s body in the Muladhara. “ It is said in the Muladhara
in the body the ‘ air ’ (Pranavayu) first appears. That ‘ air ’
acted upon by the effort of a person desiring to speak, mani-
fests the all-pervading Shabdabrahman .” 3 The Shabda-
brahman which is in the form of the Karana Bindu when it

1 Ayam eva cha yada karyabindvaditrayajananonmukho bhidyate
taddashayam avyaktah shabdabrahmabhidheyo ravas tatrotpadyate ( ib .).

When this (K&rana-bindu) inclines to produce the three Bindus the
first of which is Karyabindu and bursts or divides itself (Bhidyate, then
at that stage there arises the indistinct (Avyakta) sound (Rava) which
is called Shabdabrahman.

a Tadapyuktam :

Bindos tasmad bhidyaman&d avyaktatma ravo ’bhavat,

Sa ravah shrutisampannaih shabdabrahmeti glyate (ib.)*

So it has been said : — Prom the bursting Bindu there arises the in*
distinct sound which is called Shabdabrahman by those versed in Shruti.

3 So’yam ravah karanabindutadatmyapannatv&t sarvagato’pi vyan*
jakayatnasamskritapavanavashat pranin&m muladhara eva abhivyajyate.
Taduktam :

Dehe’pi maladhare'smin samudeti samlranah,

Vivakshorichchhayotthena prayatnena susamskritah.

Sa vyanjayati tatraiva shabdabrahm&pi sarvagam (ib.).

This sound again being one with the K&ranabindu and, therefore,
everywhere, manifests itself in the Miiladhara of animals, being led

i?0 THE stx CENTRES ANi> THE SERTENT TOWER

remains motionless (Nishpanda) in its own place (that is, in
Kundall, who is Herself in the Muladhara) is called Para
Shakti or speeoh. The same Shabdabrahman manifested
by the same “ air ” proceeding as far as the navel, united
with the Manas, possessing the nature of the manifested
Karya Bindu with general (Samanyaspanda) motion, is
named PashyantI speech . 1 PashyantI, which is described as
Jnanatmaka and Bindv&tmaka (in the nature of Chit and
Bindu), extends from the Muladhara -to the navel, or, ac-
cording to some accounts, the Svadishthana.

Next, the Shabdabrahman manifested by the same
“ air ” proceeding as far as the heart, united with the Buddhi,
possessing the nature of the manifested Nada and endowed
with special motion (Yisheshaspanda) is called Madhyama
speech . 2 This is Hiranyagarbha sound, extending from
the region of PashyantI to the heart. Next,* the same

there by the air purified by the effort made by the maker of the sound.
So it is said : — In the body also in the Muladh&ra air arises ; this (air) is
purified by the effort and will of the person wishing to speak and mani-
fests the Shabda which is everywhere.

1 Tad idam karanabindvatmakam abhivyaktam shabdabrahma-
svapratishthataya nishpandam tadeva cha para vag ityuchyate. Atha
tadeva n&bhiparyantamagachchhata tena pavanenabhivyaktam vimarsha-
rupena manasa yuktam s&manyaspandaprakasharupakarya-bindumayam
sat pashyantl vag uchyate ( ib .).

This evolved Shabda-brahman which is one with the Karanabindu
when it is in itself and vibrationless (motionless) is called Para Vak ;
when that again is, by the same air going up to the navel, further
evolved and united with mind, which is Vimarsha then it becomes
Karyabindu slightly vibrating and manifest. It is there called Pash-
yantI Vak.

2 Atha tad eva shabdabrahma tenaiva vayuna hridayaparyanta-
mabhivyajyaraanam nishchayatmikaya buddhya yuktam visheshaspanda-
prakasharapanftdamayam sat madhyamavagity uchyate (zb.).

Thereafter the same Shabdabrahman as .it is led by the same air
to the heart is in a state of manifestation and united with Buddhi
which never errs and becomes possessed of Nada whose vibration is
perceptible. It is called Madhyama Vak.

* Atha tad eva vadanaparyantam tenaiva vayuna kanthadistha-
neshvabhivyajyamanam akar&divarnarupam parasbrotrft-grahanayog-
yam spashtataraprakasharapabljatmakam sat vaikhari vag uchyate (ib.)#

THiS CENTRES OR LOTUSES (CHAKRA, PADMA) 17i

Shabdabrahman manifested by the same air proceeding as
far as the mouth, developed in the throat, etc., articulated
and capable of being heard by the ears of others, possessing
the nature of the manifested Blja with quite distinct articu-
late (Spashtatara) motion, is called Vaikharl speech . 1 This
is the Virat state of sound, so called because it “ comes
out ”.

This matter is thus explained by the Acharya : “ That
sound which first arises in the Muladhara is called Para ;
next PashyantI ; next, when it goes as far as the heart and
is joined to the Buddhi, it is called ‘ Madhyama This
name is derived from the fact that She abides “ in the
midst ”. She is neither like Pashyanti nor does She proceed
outward like Vaikharl, with articulation fully developed.
But She is in the middle between these two.

The full manifestation is Vaikharl of the man wishing
to cry out. In this way articulated sound is produced by
air . 2 The Nitya Tantra also says : “ The Para form rises-
in the Muladhara produced by ‘ air ’ ; the same ‘ air rising
upwards, manifested in the Svadhishthana, attains the

Thereafter the same (Shabdabrahman) when led by the same air to
the mouth is in a state of manifestation, in the throat and other places
and becomes capable of hearing by others, being more manifest as the
letters A and others. It is then called Vaikharl Vak.

1 That is, Shabda in its physical form. Bhaskarar&ya, in the com-
mentary to the same verse (182) of the Lalitft, gives the following
derivations: Vi = much ; khara = hard. According to the Saubhagya
Sudhodaya, Vai = certainly ; kha = cavity (of the ear) ; ra= to go or enter.
But according to the Yoga Shastras, the Devi who is in the form of
Vaikharl (Vaikharirupa) is so called because she was produced by the
Prana called Vikhara. ■

* Taduktamftcharyaih :

Muladharat prathamam udito yash cha bhavah parakhyah,
Pashchat pashyanty atha hridayago buddhiyug madhyamakhyab,
Vaktre vaikhary atha rurudishor asya jantoh sushumna,
Baddhas tasmat bhavati pavanaprerita varnasamjna (Bhaskara-
raya, op. cit.).

So it has been said by the great teacher (Shamkara : PrapanchasAra
II. 44) : — When the child wishes to cry the first state of sound attached

172 tHB Slfc OtsfcTRftS Afcb THfi SERfcfcNi: ROWfik

PashyantI 1 state. The same slowly rising upwards and
manifested in the Anahata united with the understanding
(Buddhi), is Madhyamft. Again rising upwards, and ap-
pearing in the Yishuddha, it issues from the throat as
Vaikharl .” 2 As the Yogakundall Upanishad 3 says : “ That
Vftk (power of speech) which sprouts in Para gives forth
leaves in PashyantI, buds forth in Madhyama, and blossoms
in Vaikharl. By reversing the above order sound is ab-
sorbed. Whosoever realizes the great Lord of Speech (Yak)
the undifferentiated illuminating Self is unaffected by any
word, be it what it may.”

Thus, though there are four kinds of speech, gross-
minded men (Manushyah sthttladrishah ) 4 who do not

to the SushumnA as it arises in the MuladhAra is called Para, driven
(upward) by air, it next becomes PashyantI and in the heart united
with Buddhi it gets the name of Madhyama and in the mouth it be-
comes Vaikharl and from this arise the letters of the alphabet.

1 BhAskararAya cites Her other name, Uttlrna (risen up) and the
SaubhAgya-Sudhodaya, which says : “ As She sees all in Herself, and
as She rises (Uttlrna) above the path of action, this Mother is called
PashyantI and Uttlrna.’*

2 Nityatantre’pi :

MulAdhAre samutpannah parAkhyo nAdasambhavah.

Sa evordhvam tayA nltah svadhisthane vijrimbhitah,
PashyantyAkhyam avapnoti tathaivordhvam shanaih shanaih,
AnAhate buddhi-tattvasameto madhyamabhidhah,

Tatha tayordhvam nunnah san vishuddhau kanthadeshatah
VaikharyAkhya ityAdi (BhAskararAya, op. cit .).

The NityAtantra also says : — From the MuladhAra first arises sound
which is called ParA. The same led upwards becomes manifest in the
SvAdhishthAna and gets the name of PashyantI. Gently led upward
again in the same manner to the Anahata (in the heart) it becomes
united with Buddhitattva and is called Madhyama and led up in the
same manner to the Vishuddhi in the region of the throat it gets the
name of Vaikharl and so forth.

See also Ch. II, PrapanchasAra Tantra, Vol. Ill of TAntrik Texts,
ed. A. Avalon.

8 Oh. III.

4 That is, men who see and accept only the gross aspect of things*

THE CENTRES OR LOTUSE8 (CHAKRA, PADMA) 173

understand the first three (Para, etc.), think speech to
be Yaikharl alone , 1 just as they take the gross body
to be the Self, in ignorance of its subtler principles. Shruti
says : “ Hence men think that alone to be speech which is
imperfect ” — that is, imperfect in so far as it does'not possess
the first three forms . 2 Shruti also says : 3 “ Four are the
grades of speech — those Brahmanas who are wise know
them : three are hidden and motionless ; men speak the
fourth.” The Stlta Samhita also says : “ Apada (the motion-
less Brahman) becomes Pada (the four forms of speech),
and Pada may become Apada. He who knows the distinc-
tion between Pada 1 and Apada, he really sees ( i.e ., himself
becomes) Brahman.” 5

Thus, the conclusions of Shruti and Smriti are that
the “ That ” (Tat) in the human body has four divisions
(Para etc.). But even in the Para form the word Tat only
denotes the Avyakta with three Gunas, the cause of Para,
and not the unconditioned Brahman who is above Avyakta.
The word “ Tat ” which occurs in the transcendental say-
ings means the Shabdabrahman, or Ishvara endowed with
the work of creation, maintenance, and “ destruction ”, of
the Universe. The same word also indicates indirectly

1 Ittham chaturvidhasu matrikasu paraditrayam ajananto manu-
shyah sthuladrisho vaikharlm eva vacham manvate (Bhaskararaya, ib.).

2 Tatha cha shrutih : Tasmad yadvacho’ naptam tanmanushya
upajivanti iti, anaptam apurnam tisribhir virahitam ityartha iti veda-
bhashye.

3 Shrutyantare’pi r

Chatvari vakparimita padani tani vidur brahmana ye manlshinah.

Guha trlni nibita nemgayanti, turlyam vacho manushya vadanti (ib.).

4 The Pada, or word, is that which has a termination. Panini says
(Sutra I, iv, 14) : “ That which ends in Sup (nominal endings) and in
Tin (verbal terminations) is called Pada." Again, the Sup (termination)
has five divisions.

5 Bhaskararaya, loc. eit,

174 THE SIX CENTRES AND THE SERPENT POWER

(Lakshanayfi) the unconditioned of supreme Brahman who
is without attributes. The relation between the two
Brahmans is that of sameness (Tadatmya). Thus, the Devi
or Shakti is the one consoiousness-bliss (Chidekarasartlpinl)
— that is, She is ever inseparate from Chit. The relation
of the two Brahmans is possible, as the two are one and the
same. Though they appear as different (by attributes), yet
at the same time they are one.

The commentator cited then asks, How can the word
Tat in the Yaikharl form indicate Brahman ? and replies
that it only does so indirectly. For sound in the physical
form of speech (Vaikharl) only expresses or is identified with
the physical form of Brahman (the Virat), and not the pure
Supreme Brahman.

The following will serve as a summary of correspond-
ences noted in this and the previous Chapter. There is
iirst the Nirguna Brahman, which in its creative aspect is
Saguna Shabdabrahman, and assumes the form of Para-
bindu, and then of the threefold (Tribindu) ; and is the four
who are represented in the sense above stated by the four
forms of speech, sound are state (Bhava).

The causal (Karan a) or Supreme Bindu (Parabindu) is
unmanifest (Avyakta), undifferentiated Shiva-Shakti, whose
powers are not yet displayed, but are about to be displayed
from out the then undifferentiated state of Mfilaprakriti.
This is the state of Supreme Speech (Para Yak), the Supreme
Word or Logos, the seat of which in the individual body is
the Mtll&dhSra Chakra. So much is clear. There is, however,
some, difficulty in co-ordinating the accounts of the threefold
powers manifesting upon the differentiation of the Great
Bindu (Mahftbindu). This is due in part to the fact that the
verses in which the accounts appear are not always to
be read in the order of the words (Shabda-krama), but
according to the aotua.1 order in fact, whatever that may be

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 1?6

( Yathftsambhavam) . 1 * * * N extly , there is some apparent variance
in the commentaries. Apart from names and technical details,
the gist of the matter is simple and in accordance with other
systems. There is first the unmanifested Point (Bindu), as
to which symbol St. Clement of Alexandria says * that if
from a body abstraction be made of its properties, depth,
breadth, and length, that which remains is a point having
position, from which, if abstraction be made of position, 5
there is the state of primordial unity. There is one Spirit,
which appears three-fold as a Trinity of Manifested Power
(Shakti). As so manifesting, the one (Shiva- Shakti) becomes
twofold, Shiva and Shakti, and the relation (Nada) of these
two (Tayor mithah samavayah) makes the threefold Trinity
common to so many religions. The One first moves as the
Great Will (Ichchha), then as the Knowledge or Wisdom
(Jnana) according to which Will acts, and then as Action
(Kriya). This is the order of Shaktis in Ishvara. So, ac-
cording to the Pauranik account, at the commencement of
creation Brahma wakes. The Samskaras then arise in His
mind. There arises the Desire to create (Ichchha Shakti) ;
then the Knowledge (Jnana Shakti) of what He is about to
create ; and, lastly, the Action (Kriya) of creation. In the
case of Jiva the order is Jnana, Iohchha, Kriya. For He first
considers or knows something. Informed by such knowledge,

1 As pointed out by the author of PrSnatoshini, p. 2 when citing
the verse from the Goraksha Samhita :

Ichchha kriya tatha jnanam gaurl hrahml tu vaishnavT
Tridha shaktih sthita yatra tatparam jyotir Om iti.

According to this account of the Devas of different Adh liras of
Pranashakti upasana the order is (according to sequence of words) :
Ichchha = Gaurl ; Kriya = Br&hmI ; Jnana “Vaishnavi.

1 Stromata, Book V, Ch. II, in Vol. IV, Antenicene Library. So
also in “ Les My stores de la Croix,” an eighteenth-century mystical
work, we read : “ Ante omina punctum exstitit ; non mathematicum sed
diffusivum.”

5 See “ Garland of Letters ” or Studies in the Mantrashastra,

176 THE SIX CENTRES AND THE SERPENT POWER

He wills and then acts. The three powers are, though coun-
ted and spoken of as arising separately, inseparable and
indivisible aspects of the One. Wherever there is one there
is the other, though men think of each separately and as
coming into being — that is, manifested in time — separately.

According to one nomenclature the Supreme Bindu
becomes three-fold as Bindu (Karya), Blja, Nada. Though
Shiva is never separate from Shakti, nor Shakti from Shiva,
a manifestation may predominantly signify one or another.
So it is said that Bindu is in the nature of Shiva (Shivatmaka)
and Blja of Shakti (Shaktyatmaka), and Nada is the combi-
nation of the two (Tayor mithah samavayah). These are also
called Mahabindu (Parabindu), Sitabindu (White Bindu),
Shonabindu (Red Bindu), and Mishrabindu (Mixed Bindu).
These are supreme (Para), subtle (Sukshma), gross (Sthula).
There is another nomenclature — viz., Sun, Fire, and Moon.
There is no question but that Blja is Moon, that from Blja
issues the Shakti Varna, from whom comes Brahma, who are
in the nature of the Moon and Will-Power (Ichchha Shakti ). 1
Ichohha Shakti in terms of the Gunas of Prakriti is Rajas
Guna, which impels Sattva to self-display. This is Pash-
yanti Shabda, the seat of which is in the Svadhishthana
Chakra. From Nada similarly issue Jyeshtha Shakti and
Vishnu, and from Bindu RaudrI and Rudra, which are
Madhyama and Vaikharl Shabda, the seats of which are the
Anahata and Vishuddha Chakras respectively. According to
one acoount 2 Bindu is “ Fire ” and Kriya Shakti (action),
and Nfida is “ Sun ” and Jnana Shakti, whioh in terms of the

1 RaudrI bindos tato nftdftj jyeshtha bljftd ajayata
Vama tabhyah samutpanna rudrabrahmaramadhipfth
Sarbjnanechchhakriyatmano vahnlndvarka-svariipinah.

(Sharada Tilaka, Ch. I.)

1 Yoginlhridaya Tantra ; Commentary already cited referring to
SaubhAgyasodhodaya and Tattvasandoha. See also Tantr&loka, Ch. VI,

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 177

Gunas are Tamas and Sattva respectively . 1 Raghavabhatta,
however, in his Commentary on the Sharada, says that the
Sun is Kriya because, like that luminary, it makes all things
visible, and Jnana is Fire because knowledge burns up all
oreation. When Jlva through Jnana knows itself to be
Brahman it ceases to act, so as to accumulate Karma, and
attains Liberation (Moksha). It may be that this refers to
the Jlva, as the former represents the creation of Ishvara.

In the Yoginihridaya Tantra it is said that Varna and
Ichchha Shakti are in the PashyantI body ; Jnana and
Jyeshtha are called Madhyama ; Kriya Shakti is Raudii ;
and Vaikhari is in the form of the universe . 2 The evolution
of the Bhavas is given in the Sharada Tilaka 3 as follows :
the all-pervading Shabdabrahman or Kundall emanates
Shakti, and then follow Dhvani, Nada, Nirodhika, Ardhendu,
Bindu. Shakti is Chit with Sattva (Paramakashavastha) ;
Dhvani is Chit with Sattva and Rajas (Aksharavastha) ;
Nada is Chit with Sattva, Rajas, Tamas (Avyaktavastha) ;
Nirodhika is the same with abundance of Tamas (Tamah-
prachuryat) ; Ardhendu the same with abundance of Sattva ;
and Bindu the combination of the two. This Bindu is
oalled by the different names of Para and the rest, accord-
ing as it is in the different centres, Muladhara and the
rest. In this way Kundall, who is Ichchha, Jnana, Kriya,
who is both in the form of consciousness (Tejorupa) and

1 The following shows the correspondence according to the texts cited:

Blja I Shakti, Moon, Varna, Brahma, Bharati, Ichchha, Rajas,
Shonabindu l PashyantI, SvadhishthAna.

Nada f Shiva-Shakti, Sun, Jyeshtha, Vishnu, Vishvambhara,
Mishrabindu \ Jnana, Sattva, Madhyama, Anahata.

Bindu f Shiva, Fire, RaudrI, Rudra, RudranI, Kriya, Tamas,
Sitabindu \ Vaikhari, Vishuddha.

* Ichchhashaktis tatha Varna pashyantlvapusha sthita
Jnanashaktis tatha Jyeshtha madhyama vag udlrita
Kriyashaktis tu Raudrlyam vaikhari vishvavigraha.

(Cited under v. 22, Comm. Kamakalavilasa.)

3 Chap. I.

12

178

THE SIX CENTRES AND THE SERPENT POWER

composed of the Gunas (Gunatmika), creates the Garland
of Letters (Varnamala).

The four Bhavas have been dealt with as coming under
Nada, itself one of the following nine manifestations of Devi.

Pandit Ananta Shastri, referring to Lakshmidhara’s
commentary on v. 34 of Anandalahail, says : 1

“ ‘ Bhagavatl is the word used in the text to denote
Devi. One that possesses Bhaga is called a Bhagavatl
(feminine). Bhaga signifies the knowledge of (1) the crea-
tion, (2) destruction of the universe, (3) the origin of beings,
(4) the end of beings, (5) real knowledge or divine truth,
and (6) Avidya, or ignorance. He that knows all these six
items is qualified for the title Bhagavan. Again, Bha = 9.
“ Bhagavatl ” refers to the nine-angled Yantra (figure) which
is used in the Chandrakalavidya.’

“ According to the Agamas, Devi has nine manifesta-
tions which are :

“ 1. Kala group — lasting from the twinkling of an
eye to the Pralayat ime. The sun and moon are included
in this group. Time.

“ 2. Kula group — consists of things which have form
and colour. Form.

“ 3. Nama group — consists of things which have
name. Name.

“4. Jnana group — Intelligence. It is divided into
two branches : Savikalpa (mixed and subject to change,
and Nirvikalpa (pure and unchanging). Chit.

“ 5. Chitta group — consists of (1) Ahamkara (egoism),
(2) Chitta, (3) Buddhi, (4) Manas, and (5) Unmanas. Mind.

“6. Nada group — consists of (1) Raga (desire), 2 (2)
Ichchha (desire 2 strengthened, or developed desire), (3)

1 Ananta Shastri, op . cit., p. 72,

3 Raga should be translated as “interest,” as in R&ga-kanchuka.
Ichchha is the will towards action (Kriya) in conformity therewith.
Desire is a gross thing which comes in with the material world.

THE CENTRES OR LOTUSES (CHAKRA, PADMA) 179

Kriti (action, or active form of desire), and (4) Prayatna
(attempt made to achieve the object desired). These corres-
pond, in order, to (1) Para (the first stage of sound, ema-
nating from Muladhara), (2) Pashyanti (the second stage),
(3) Madhyama (the third stage), and (4) Vaikhaii (the fourth
stage of sound as coming out of the mouth). Sound.

“ 7. Bindu group— consists of, the six Chakras from
Muladhara to Ajna. Psychic Essence, the Spiritual Germ. 1

“ 8. Kala group — consists of fifty letters from Mula-
dhara to Ajna. Keynotes. 2

“ 9. Jiva group — consists of souls in the bondage of
matter.

“ The Presiding Deities or Tattvas of the four con-
stituent parts of Nada are Maya, Shuddhavidya, Mahesha,
and Sadashiva. The Commentator deals with this subject
fully, quoting extracts from occult works. The following
is a translation of a few lines from Namakalilvidya. 3 a
work on phonetics, which will be of interest to the reader :

“ ‘ Para is Eka (without duality) ; its opposite is the
next one (Pashyanti) ; Madhyama is divided into two,
gross and subtle forms ; the gross form consists of the nine
groups of letters ; and the subtle form is the sound which
differentiates the nine letters. . • • One is the cause, and
the other the effect ; and so there is no material difference
between the sound and its gross forms.’

“ Com. ‘ Eka ’ : When the three Gunas, Sattva, Rajas,
and Tamas, are in a state of equilibrium (Samya), that

1 I cite the passage as written, but these terms are not clear to me.

a I do not know what the Pandit means by this term.

3 " This work is not easily available to Pandits or scholars ; we do
not find this name in any of the catalogues prepared by European or
Indian scholars. The make-secret policy has spoiled all such books.
Even now, if we find any MS. dealing with occult matters in the houses
of any ancient Pandits, we will not be allowed even to see the book ;
and actually these works have for a long time become food for worms
and white ants ” (Ananta Shastrl).

180 THE SIX CENTRES AND THE SERPENT POWER

state is called Para. PashyantI is the state when the
three Gunas become unequal (and consequently produce
sound). The next stage is called Madhyama ; the subtle
form of this is called Stikshmamadhyama, and the second
and gross form is called Sthulamadhyama, which produces
nine distinot forms of sound represented by nine groups of
letters : viz., sf (and all the other vowels), $ (Kavarga, 6-
in number), ^ (Chavarga, 5), a (Tavarga, 5), a (Tavarga, 5),
*» (Pavarga, 5), (Ya, Ra, La and Ya), $r (Sha, Sha, Sa and
Ha), and t? (Ksha). These letters do not in reality exist,
but represent only the ideas of men. Thus all the forms
and letters originate from Para, and Para is nothing but
Chaitanya (Consciousness).

“ The nine groups or Vyuhas (manifestations of Devi)
above enumerated are, again, classed under the following
three heads : (1) Bhokta (enjoyer) — comprises No. 9, Jlva-
vyuha. (2) Bhogya (objects of enjoyment) — comprises,
groups Nos. 1, 2, 3, 5, 6, 7, and 8. (3) Bhoga (enjoyment)
— comprises No. 4, Jnanavyuha.

“ The above is the substance of the philosophy of the
Kaulas as expounded by Shri Shankaracharya in this shloka
of Anandalaharl (No. 34). In commenting on this, Laksh-
mldhara quotes several verses from the Kaula Agamas, of
which the following is one :

“ ‘ The blissful Lord is of nine forms. This God is
called Bhairava. It is he that confers enjoyment (bliss)
and liberates the souls (from bondage). His consort is
Anandabhairavl, the ever-blissful consciousness (Chaitanya).
When these two unite in harmony, the universe comes into
existence.’

“ The Commentator remarks here that the power of
Devi predominates in creation, and that of Shiva in dis-
solution.” v

VI

PRACTICE (YOGA: LAYA-KRAMA)

Yoga is sometimes understood as meaning the result and
not the process which leads to it. According to this mean-
ing of the term, and from the standpoint of natural dualism,
Yoga has been described to be the union of the individual
spirit with God.

But if Jlva and Paramatma are really one, there can be
no such thing in a dualistic system as union, which term is
strictly applicable to the case of the coming together of two
distinct beings. Samadhi (ecstasy) consists in the realization
that the Jlvatma is Paramatma ; and Yoga means, not this
realization, but the means by which it is attained. Yoga is
thus a term for those physical and psychical processes which
are used to discover man’s inner essence, which is the
Supreme.

It is thus not a result, but the process, method, or
practice, by which this result is attained. This result is
possible, according to Advaita Vedanta, because pure Chit,
as the essential being of every Jlva, is not in itself fettered,
but appears to be so. Where Atma as such not truly free,
Liberation (Moksha) would not be possible. Liberation or
Moksha therefore is potentially in the possession of every
Jlva. His identity with Paramatma exists now as then,
but is not realized owing to the veil of Maya, through which
Jlvatma and Paramatma appear as separate. As ignorance
of the identity of the Jlvatma and Paramatma is due to

182

THE SIX CENTRES AND THE SERPENT POWER

Avidya, the realization of such identity is attained by Vidya
or Jnana.

The latter alone can immediately produce Liberation
(Sadyomukti). Jnana is used in a twofold sense — namely,
Svarupa Jnana and Kriya Jnana. The first is Pure Con-
sciousness, which is the end and aim of Yoga ; the second
is those intellective processes which are the means taken
to acquire the first. Jnana considered as means or mental
action (ManasI Kriya) is an intellective process that is the
discrimination between what is and what is no£ Brahman ;
the right understanding of what is meant by Brahman,
and the fixing of the mind on what is thus understood until
the Brahman wholly and permanently occupies the mind to
the displacement of all else. Mind is then absorbed into
Brahman as pure Consciousness, which alone remains ; this
is realization or the attainment of the state of pure conscious-
ness, which is Jnana in its Svarupa sense. Liberating Yoga
short of perfect Jnana effects what is called Kramamukti —
that is, the Yogi attains Sayujya or union with Brahman in
Satya-loka, which is thence perfected into complete Mukti
through the Devata with whom he is thus united. What
the Siddha (complete) Jnanayog! or Jlvanmukta himself
accomplishes in this life is thereafter attained as the sequel
to Brahmasayujya. But man is not only intellect. He has
feeling and devotion. He is not only these, but has a body.
Other processes (Yogas) are therefore associated with and in
aid of it, such as those belonging to worship (Upasana) and
the gross (Sthula Kriya) and subtle processes (Sukshma
Kriya) of Hathyoga.

Mind and body are the instruments whereby the ordi-
nary separatist worldly experience is had. As long, how-
ever, as they are so used they are impediments in the way of
attainment of the state of pure Consciousness (Chit). For
suoh attainment all screenings (Avarana) of Chit must,

PRACTICE (YOGA! LAYA-KRAMA)

183

be cleared away. Yoga therefore is the method whereby
mental intellection and feeling (Chittavritti) and Prana
are first controlled and then stayed . 1 When the Chitta,
Vritti, and Prana are stilled, then Chit or Paramatma
stands revealed. It supervenes without further effort on
the absorption of matter and mind into the primordial
Power (Shakti) whence they sprang, of whom they are
manifested forms, and who is Herself as Shiva one with
Him who is Shiva or Consciousness. Yoga thus works
towards a positive state of pure consciousness by the nega-
tion of the operation of the principle of unconsciousness
which stands in the way of its uprising. This pruning action
is well illustrated by the names of a Shakti which in this
work is variously described as Nibodhika and Nirodhika.
The first means the Giver of Knowledge, and the second
That which obstructs — that is, obstructs the affectation of
the mind by the objective world through the senses. It is
by the prohibition of such impressions that the state of
pure consciousness arises. The arising of such state is
called Samadhi — that is, the ecstatic condition in which
the “ equality ” that is identity of Jlvatma and Paramatma
is realized. The experience is achieved after the absorption
(Laya) of Prana and Manas and the cessation of all ideation
(Samkalpa). An unmodified state (Samarasatvam) is thus
produced which is the natural state (Sahajavastha) of the
Atma. Until then there is that fluctuation and modifica-
tion (Vritti) which is the mark of the conditioned consci-
ousness, with its self-diremption of “ I ” and “ Thou ”,
The state of Samadhi is “ like that of a grain of salt, which
mingled in water becomes one with it ”. 2 It is, in the

1 The Tattva (Reality) is revealed when all thought is gone (Kul&r-
nava Tantra, IX, 10).

* HathayogapradTpikft, IV, 5 — 7. The same simile is used in the
Buddhist Deinchog Tantra. See Vol. VII Tantrik Texts.

184 THE SIX CENTRES AND THE SERPENT POWER

words of the Kularnava Tantra, “ that form of contempla-
tion (Dhyana) in which there is neither ‘ here ’ nor ‘ not
here,’ in* which there is illumination and stillness as of some
great ocean, and which is the Void Itself.” 1

The all-knowing and venerable Teacher has said, “ One
who has attained complete knowledge of the Atma reposes
like the still waters of the deep ” (v. 31). The Maya Tantra
defines Yoga as the unity of Jiva and Paramatma (v. 51) ;
that by which oneness is attained with the Supreme (Para-
matma), and Samadhi, or ecstasy, is this unity of Jiva and
Atma (ib.). 2 Others define it as the knowledge of the
identity of Shiva and Atma. The Agamavadls proclaim
that the knowledge of Shakti (Shaktyatmakam jnanam) is
Yoga. Other wise men say that the knowledge of the
“ Eternal Purusha ” (Purana Purusha) is Yoga, and others,
again, the Prakritivadls, declare that the knowledge of the
union of Shiva and Shakti is Yoga (i ib .). All such defini-
tions refer to one and the same thing— the realization by
the human spirit that it is in essence the Great Spirit, the
Brahman, who as the Ruler of the worlds is known as God.
As the Hathayogapradlpika says : 3 “ Rajayoga, Samadhi,
UnmanI, 4 Manonmanl, 4 Amaratvam (Immortality), Shun-
yashunya (void yet non-void), 5 Paramapada 6 (the Supreme
State), Amanaska (without Manas — suspended operation
of mental functioning), 7 Advaita (non-dual), Niralamba

' IX, 9.

s As water poured into water the two are undistinguishable (Kular-
nava Tantra, IX, 15).

* Ch. IV, vv. 8, 4.

* State of mindlessness. See Nadabindu Up.

See Hathayogapradlpika, IV, v. 87. The Yogi, like the Conscious-
ness with which he is one, is beyond both.

' The root pad = “ to go to,” and Padam therefore is that to which
one has acoess (Comm, on v. 1, Ch. IV, of Hathayogapradlpika).

7 See MandalabrAhmana Up., II, III. *

practice (yoga: laya-krama)

185

(without support — i.e., detachment of the Manas from the
external world), 1 Niranjana (stainless), 8 Jlvanmukti (libera-
tion in the body), Sahajavastha (natural state of the Atma),
and Turlya (Fourth State), all mean one and the same thing
— that is, the cessation of both mental functioning (Chitta)
and action (Karma), on which there arises freedom from
alternating joy and sorrow and a changeless (Nirvikara)
state. This on the dissolution of the body is followed by
bodiless (Videhakaivalya) or supreme Liberation (Parama-
mukti), which is the permanent state (Svarupavasthanam).
Whilst the aim and the end of Yoga is the same, the methods
by which it is attained vary.

There are, it is commonly said, four fo rms of Yo ga .'
^called Mantrayoga, Hathayoga, Layayoga, and Rajayoga. 1
These are all various modes of practice (Sadhana) whereby
the feelings and intellectual activities of the mind (Chitta-
vritti) are brought into control and the Brahman is in
various ways realized (Brahmasakshatakara). Each of these
forms has the same eight subservients, which are called the
height limbs” (Ashtarhga). Each of these has the same
aim — namely, the experience which is realization of Brah-
tnan ; they differ, however, as to the means employed and,
It is said, in degree of result. The Samadhi of the first has ,
been described as Mahabhava, of the seco nd a s Mahab odha,

1 This is the Niralambapurf referred to in the Text.

‘ A n j a n a Mayopiidhi (the Upildhi, or apparently limiting condition
produced by Maya, or appearance) ; therefore Niranjana' destitute of
that (Tadrahitam, or Shuddham (pure) — that is, the Brahman. Comm.
Hathayogapradlpika, IV, v. 1.

. ’ Varaha Upanishad, Ch. V, II ; Yogatattva Up. A useful analysis
of Yoga will he found in Rajendra Ghose’s “ Shangkara and Ramanuja ”.
Mention is also made of a threefold division corresponding to the three
Vaidik Kandas, viz.. Karma Yoga (Karma Kanda), Bhakti Yoga (Upasanft
Kanda) , Jnana or Raja Yoga (Jn&na Kanda). Karma Yoga is good action
without desire for its fruit. Bhakti Yoga is devotion to God.

186

THE SIX CENTRES AND THE SERPENT POWER

of the third as Mahalava, and by Rajayoga a nd JnSiiayogs*
it is said, the liberation called Kaiva^

"TT'is'W^e'Tadted, however, that in the estimation ofi
the praotitioners of Kundall Yoga it is the highest Yoga!
in which a perfect Samadhi is gained by the union witW
Shiva of both mind and body, as hereafter described. In
Raja and Jnana Yoga intellective processes are the pre-
dominant where they are not the sole means employed. In
Mantra Yoga, worship and devotion predominate. In Hatha-
yoga there is more stress on physical methods, such as
breathing. Each, however, of these Yogas employs some
methods of the others. Thus, in Hatha Layayoga there is
Kriyajnana. But whereas the Jnana Yogi attains Svarupa
Jnana by his mental efforts without rousing KundalinI, the
HathayogI gets this Jnana through KundalinI Herself. For
Her union with Shiva in the Sahasrara brings, and in fact
is, Svarupa Jnana.

It will be convenient, therefore, to deal with the general
subservients (Ashtamga) which are common to all forms of
Yoga, and then follow with an account of Mantra and the
lower Hathayogas as a preliminary to that form of Laya-
yoga which is the subject of this work, and includes within
itself elements to be found both in Mantra and such
Hathayogas.

j The pre-requisites of all Yoga are the eight limbs or
jparts, Yama, Niyama, and others. Morality, religious dis-
| position and practice, and discipline (Sadhana), are essential
; pre-requisites of all Yoga which has as its aim the attain-
; ment of the Supreme Experience . 1 Morality (Dharma) is the
expression of the true nature of being. The word Dharma,

1 There are forms of Yoga, such as that with the elements giving
“ powers ” (Siddhi) over them, to which different considerations apply.
.This is a part of Magic, and not of religion. So the uniting of Prana
Iwith the Tejas Tattva in the navel (Agneyldharanft mudra) is said to
fsecure immunity from fire.

practice (yoga : laya-krama)

187

which inoludes both ethics and religion, but has also a wider
jcontext, comes from the root dhri, to sustain, and is there-
fore both the sustainer and the act of sustaining. The Unii
verse is sustained (Dharyate) by Dharma, and the Lord who)
is its Supreme Sustainer is embodied in the eternal law and is •
the Bliss which its fulfilment secures. Dharma is thus the
law governing the universal evolution, or the path of out-
going (Pravritti), and involution, or the path of return
(Nivritti ). 1 And only those can attain the libei'ation to
which the latter path leads who by adherence to Dharma
co-operate in the carrying out of the universal scheme. For
this reason it is finely said, “ Doing good to others is the
Supreme Duty ” (Paropakaro hi paramo dharmah).

In this scheme the Jlva passes from Shabdavidya, with
its Tapas involving egoism and fruit attained through the
“ Path of the Gods, ” its Karma (rites), which are either
Sakama (with desire for fruit) or Nishkama (disinterested),
to Brahmavidya (knowledge of the Brahman) or Theosophy
as taught by the Upanishads. This transition is made
through Nishkama Karma. By Sakama Karma is attained
the “ Path of the Fathers ” (Pitri), Dharma, Artha (wealth),
Kajna (desire and its fulfilment). But Nishkama Karma')
produces that purity of mind (Chitta-shuddhi) which makes)
man competent for Brahmavidya, or Theosophy, which leads
to, and in its completest sense is, Liberation (Moksha).

It is obvious that before the pure blissful state of the
Atma can be attained the Jlva must first live that ordered
life which is its proper expression on this plane.

\This grand concept, therefore, is a name for all those laws (of which
“ religion ” is but one) which hold the universe together. It is the in-
herent law of all manifested beingh It is thus tlie Law of Form, the
essence of which is beyond both Dhtfrma or Adharnia. As pain follows
wrong-doing, ($ie Vaisheshika Darshana describes Dharma as “ that by
which happiness is attained in this and the next world, and birth and
suffering are brought to an end (Mokshadharma) 'j

188 THE SIX CENTRES AND THE SERPENT POWER

To use theological language, only those who follow
Dharma can go to its Lord. The diso r der of an immoral
life is not a foundatio n on which suoh a Yoga oan be Itased. .
I do not use the term “ immorality ” in the absurdly limited
meaning whioh ordinary English parlance gives it, but as
the i nfri n ge ment of. all forms of moral law. All such in-
fringements are founded on selfishness. As the object of
Yoga is the surpassing of the limited self even in its more
ordered manifestation, its doctrines clearly presuppose the
absence of a state governed by the selfishness which is the
grossest obstaole to its attainment. The aim of Yoga is thej
achievement of complete detachment from the finite worlds
and realization of its essence. In a life governed by Dharma,
there is that natural attachment to worldly objects and
sense of separateness even in acts of merit which must exist
until by the absorption of Manas the Unman! or mindless
state is attained. Where, however, there .is unrighteousness
(Adharma), attachment (Raga) exists in its worst and most
injurious form, and the sense of separateness (Dvaitabhava)
which Yoga seeks to overcome is predominantly present in
sin. (The body is poisoned by the secretion of passions’
poisons, and vitality or Prana is lessened and injured.) The
mind under the influence of anger, 1 lust, malice, and other
passions, is first distracted, and then, on the principle what a
man thinks that he “ becomes,” is centred on, and is perma-
nently moulded into and^becomes, the expression of Adharma
(unrighteousness) itsely In such a case the Ji'va is not
merely bound to the world by the Maya which affects both
him and the virtuous Sakama Sadhaka, but suffers Hell
(Naraka), and “ goes down ” in the scale of Being.

Dharma in its devotional aspect is also necessary.
Desire to achieve the highest aim of Yoga can only spring

' According to Indian notions, anger is the worst of sins.

practice (yoga : laya-krama)

189

from a religious disposition, and such a disposition and
praotice (Sadhana) furthers the acquisition of those quali-
ties which Yoga requires. Indeed, by persevering devotion
to the Mother, Samadhi may be achieved.

Therefore is it that the Commentator in v. 50 of the
first of these works says :

“He alone whose nature has been purified by the
practice of Yama and Niyama and the like (referring to
the Sadhana hereinafter described) will learn from the
mouth of the Guru the means whereby the way to the
great Liberation is discovered.”

He adds, however, that the practice of Yama and the
/ like is only necessary for those whose minds are disturbed
by anger, lust, and other evil propensities. If, however,
a man through merit acquired in previous births is by
good fortune of a nature which is free of these and other
vices, then he is competent for Yoga without this prelimi-
nary preparation.

All forms of Yoga, whether Mantra, Hatha, or Raja,
have the same eight limbs (Ashtamga) or preparatory sub-
servients : Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana, and Samadhi. 1 Yama is of ten kinds :
avoidance of injury to all living creatures (Ahimsa) ; truth-
fulness (Satyam) ; restraint from taking what belongs to
another, or covetousness (Asteyam) ; sexuaJL continence in
mind, speech, or body (Brahmacharya) ; 2 forbearance, the

1 Varaha Up., Ch. V. The preliminaries are necessaryonly for those
who have not attained. For those who have, Niyama, Asana, and the
like, are needless. Kularnava Tantra, XI, 28, 29.

2 As the Hathayogapradlpika says: “He who knows Yoga should I
preserve his semen. For the expenditure of the latter tends to death,}
but there is life for him who preserves it.”

Evam samrakshayet bindum mrityum jayati yogavit
ilSIaranam bindup&tena jlvanam bindudharan&t.

See also Yogatattva Up., which says that Hathayoga secures. j&ohl
P^&pal...bfiaafa^ will desire him, bpi they 1

190

THE SIX CENTRES AND THE SERPENT POWER

(bearing patiently of all things pleasant or unpleasant
^Kshama) iortitude in happiness or unhappiness (Dhriti) ;
mercy, kindliness (Daya) ; simplicity (Arjavam); modera-
tion 1 in and regulation 2 of diet (Mltahara) ; suited to the
development of the Sattvaguna ; and purity of body and
mind (Shaucham). The first form of purity is the external
cleansing of the body, particularly dealt with by Hathayoga
(v. post ) ; and the second is gained through the science of
the Self (Adhyatmavidya ). 3 4

Niyama is also of ten kinds : .Austerities, such as fasts
and the like, in the nature of purifactory actions (Tapali) ;
contentment with that which one has unasked (Santosha) ;
belief in Veda (Astikyam) ; charity (Danam) — that is gifts
to the deserving of what one has lawfully acquired ; worship
of the Lord or Mother (Ishvarapujanam) according to His or
Her various forms ; hearing of Shastric conclusion, as by
study of the Vedanta (Siddhantavakyashravanam) ; modesty
and shame felt in the doing of wrong actions (Hrl) ; a mind
rightly directed towards knowledge revealed and practice en-
joined by the Shastra (Mati) ; recitation of Mantra (Japa ) ; 1

mujt be .resisted- And see also v. 90, which shows the connection
between semen, mind, and life. In the early stages of Hathayoga\
S&dhan& the heat goes upwards, tEe penis shrinks, and sexual powe^

! Are largely lost. Coition with emission of semen at this stage is likely
to^pTove fatal. But a Siddha regains his sexual power and can exercise \
it. For if as is said fire and the other elements cannot hurt him, what i
can a \V5man do ? Presumably, however, the dictum cited applies, for ;
— tic^nce roust in all cases tend to strength and longevity. It may, j
irever, be that the physical perfection assumed negatives the ill/
cts observed in ordinary men.

1 Yogiyftjnavalkya (Ch. I) says : “32 mouthfuls for householder, 1G
for a forest recluse, and 8 for a ~

9 For foods detrimental to Yoga, see Yogatattva Up., Yoga-
kundall Up-

3 Shandilya Up., Ch. I ; see also Mandalabrahmana Up.

4 Which is either spoken (which, again, is loud or soft) or mental
(Sh&ndilya Up.).

practice (yoga: laya-krama)

191

and Homa sacrifice (Hutam) 1 — that is, religious observances
in general (Yrata). The Patanjala Sutra mentions only five
Yamas — the first four and freedom from covetousness
(Parigraha). Ahimsa is the root of those which follows.
Shaucham, or cleanliness, is included among the Niyama.
Five of the latter are stated — namely, cleanliness (Shaucham),
contentment (Santosha), purificatory action (Tapah), study
of the Scriptures leading to liberation (Svadhyaya), and
devotion to the Lord (Ishvarapranidhana). 2

The statement of such obvious truths would hardly?
be necessary were it not that there are still some who see!
in all Yoga mere “ Shamanism,” feats of breathing, “ acro-j
batic posturing,” and so forth. On the contrary, no country
since the Middle Ages and until our own has laid greater
stress on the necessity of the association of morality and'
religion with all forms of human activity, than India has !
done. 8

The practice of Yama and Niyama leads to renuncia-
tion of, and detachment from, the things of this world and
of the next, 4 * * * arising from the knowledge of the permanent

1 See Ch. I, vv. 16, 17, Hathayogapradlpika, and p. 138, 2nd vol. of
Tantrik Texts, ed. A. Avalon. The Shandilya Up., Ch. I, gives Yrata as
the last, which is described as the observance of actions enjoined and
refraining from actions prohibited. See also Ch. V, Varaha Up.

* Patanjali’s Yoga Sutra, Ch. II, 30, 32.

* So, as was the case in our Mediaeval guilds, religion inspires Indian
Art ; and Indian speculation is associated with religion as was the Western
scholastic philosophy. In modern times in the West, the relevancy of
religion in these matters has not been generally considered to be apparent,
craftsmanship in the one case and intelligence in the other being usually
thought to be sufficient.

4 Such as the Sudha (nectar) which is gained in the heavens (Hatha*

yogapradipika, Comm, to v. 9, Ch. I). Renunciation may doubtless be\

practised by giv ing up what one wants , buFrenunciation or abandonment)

(TyagaThere means the want of desire oTlnboyment ,(Tyagah= bhogech-

chhabh&vah) (ib.). Those who seek the joys of any heaven can never
attain the end of mqnisffc Ybga: — —

192 THE SIX CENTRES AND THE SERPENT POWER

and impermanent, and intense desire for and incessant
striving after jemancipation, which characterises him who
is Mumukshu, or longs for Liberation.

Yama and Niyama are the first two of the eight acces-
sories of Yoga (Ashtamgayoga). These accessories or limbs
may be divided into five exterior methods 1 (Bahiranga),
chiefly concerned with the subjugation of the body, and
three inner methods 2 (Antaranga), or states affecting the
development of the mind.

Attention is paid to the physical body, which is the
vehiole of the Jlva’s existence and activity. Purity of mindf
is not possible without purity of the body in which it func-j
tions and by which it is affeoted. Purity of mind is here
used in the Hindu sense. According to English parlance,?
such purity merely connotes absence of irregular sexual-
imaginations. This, though creditable, particularly in a
civilization which almost seems designed to fan every desire,
is yet obviously insufficient for the purpose in hand. Proper
thought and conduct in all its forms is but the alphabet of a
school in which they are merely the first step to the conquest
of greater difficulties to follow. What is here meant is that
state of the mind or approach thereto which is the result of
good functioning, clear thinking, detachment, and concen-
tration. By these the Manas is freed of all those mental
modifications (Yritti) which enshroud the Atma from Itself.
It is turned inward on the Buddhi which becomes dissolved
(Laya) in Prakriti, and the Atmatattva or Brahman.

Provision therefore is made in respect both of Asana
i(posture) and Pranayama or breath development, both of
Iwhich are shortly dealt with later in connection with Hatha-
yoga, of which they are particular processes. Pratyahara

‘ Yama, Niyama, Asana, Pranayama, Pratyahara.

* Dhy&na, Dharana, Samadhi which is both incomplete (Savikalpa or
Samprajnata) and complete (Nirvikalpa or Asamprajnata).

practice (yoga: laya-krama)

193

is the restraint of and subjection of the senses to the mind,
whioh is thereby steadied . 1 * The mind is withdrawn from
the objects of the senses. The mind is by nature unsteady,
for it is at every moment being affected by the sight, sounds,
and so forth, of external objects which Manas through the
agency of the senses (Indriyas) perceives. It must therefore
be detached from the objects of the senses, withdrawn from
whatsoever direction it may happen to tend, freed from all
distraction, and kept under the control of the dominant
self. Steadiness (Dhairya) therefore is the aim and result of
Pratyahara . 3 The three processes known as the “ inner
limbs ” (Antaranga) — namely, Dharana, Dhyana, and Savi-
kalpa Samadhi — complete the psychic and mental discipline.
These are concentration of the mind on an object ; unity of
the mind with its object by contemplation ; resulting in the
last or consciousness of the object only. The first is the
“ holding by ” — that is, fixing the Chitta, or thinking princi-
ple, on — a particular object of thought or concentration
(Dharana). The mind, having been drawn away from the
objects of the senses by Pratyahara, is fixed on one objeot,
such as the Devatas of the Bhutas, alone. Uniform contem-
plation on the subject which the Chitta holds in Dharana is
Dhyana (meditation). Dhyana has been defined to be the
state of the Antahkarana (mind) of those whose Chai-
tanya holds to and is occupied by the thought of one
object, having first cast away thought of all other

1 See Gheranda Samhita, Fourth Upadesha ; Shandilya Up., Ch. I ;
Amritan&da Up. ; Mandalabrahmana Up., First Brahmana. The Sharada
Tilaka defines Pratyahara as “ the forcible obstruction of the senses
wandering over their objects” (Indriyanam vicharatam vishayeshu
balad aharanam tebhyah pratyaharah vidhlyate). The Shandilya Up.
(loc. cit.) speaks of five kinds of Pratyahara, the last of which is
Dharana on eighteen important points of the body.

* Shandilya Up., Ch. I ; Amritanada Up. ; Mandalabrahmana Up.,
First Brahmana.

13

194 THE SIX CENTRES AND THE SERPENT POWER

objectB . 1 Through Dhyana is acquired the quality of mental
realization (Pratyaksha). It is of two kinds: Saguna, or
meditation of a form (Murti) ; and Nirguna, in which the
self is its own object . 2

r Samadhi or ecstasy has been defined to be the ident-
ification of Manas and Atma as salt in water , 3 that state in
which all is known as one (equal ) 1 and the “nectar of
equality’’ (oneness ). 5 Complete Samadhi is thus the state
of Parasamvit or Pure Consciousness. Of Samadhi there
are two degrees, in the first of which (Savikalpa) the mind
in a lesser degree, and in the second (Nirvikalpa) in a com-
plete degree, continuously and to the exclusion of all other
fobjects, assumes the nature and becomes one with the
| subject of its contemplation.

There are in Advaita Vedanta three states (Bhumika)
of Samprajnata (Savikalpa) Samadhi — namely, Ritambhara,
Prajnaloka, Prashantavahita . 6 In the first the content of
the mental Vritti is Sachchidananda. There is still a sepa-
rate knower. The second is that in which every kind of
/Avarana (screening) is cast away, and there is Sakshatkara
jBrahmajnana passing into the third state of Peace in which
| the mind is void of all Vritti and the self exists as the Brah-
^man alone ; 7 “ On which being known everything is known ’|

1 Vijfttlyapratyayatiraskarapurvaka-sajatiyavrittikabhih nirantara
(vy&pti)-vishaylkritachaitanyam yasya, tat tadrisham chittam antah-
karanam yesham (Comm, on v. *35 of the Trishatl, on the title of the
Devi as Ek&grachittanirdhyilta).

Those from whose Chitta or Antahkarana (inner sense) have been
removed all impressions of a conflicting nature and are constantly
realizing or experiencing Chaitanya.

a Sh&ndilya Up., Ch., I; Mandalabrahmana Up., First Brahmana.

s Varaha Up.. Ch. II.

4 Amritanada Up.

4 Yogakundall Up., Ch. III.

6 Comm. v. 85 of Trishatl.

7 Comm, ibid., Manaso vrittishunyasya brahmakarataya sthibih.
The mind has always Vritti (modifications) — that is, Ouna. If the Jlva’s
mind is freed of these, he is Brahman.

practice (yoga: laya-krama)

195

(Yasmin vijnate sarvam idam vijnatam bhavati). Entrance
is here made into Nirvikalpa Samadhi by Rajayoga.

These three — Dharana, Dhyana, Savikalpa Samadhi —
called Samyama, are merely stages in the mental effort of
concentration, though, as later stated, according to the
Hathayoga aspect, they are progressions in Pranayama,
each stage being a longer period of retention of Prana. 1 ,
Thus by Yama, Niyama, Asana, the body is controlled ; by
these and Pranayama the Prana is controlled ; by these and
Pratyahara the senses (Indriyas) are brought under subjec-
tion. Then through the operation of Dharana, Dhyana and
the lesser Samadhi (Savikalpa or Samprajnata), the modifi-
cations (Vritti) of the Manas cease and Buddhi alone
functions. By the further and long practice of dispassion
or indifference to both joy and sorrow (Vairagya) Buddhi
^ itself becomes Laya, and the Yogi attains the true unmodi-
fied state of the Atma, in which the Jiva who is then pure
Buddhi is merged in Prakriti and the Brahman, as salt in
the waters of ocean and as camphor in the flame.

Passing then to the processes 2 peculiar to the different
Yogas, Mantrayoga comprises all those forms of Sadhana
in which the mind is controlled by the means of its own
object — that is, the manifold objects of the world of name
and form (Namarupa). The whole universe is made up of
names and forms (Namarupatmaka) which are the objects
(Vishaya) of the mind. The mind is itself modified into
the form of that which it perceives. These modifications
are called its Vritti, and the mind is not for one moment
devoid of ideas and feelings. It is the feeling or intention

1 See Yogatattva Upanishad.

a See two publications by the Shrt Bharatadharmamahamandala
—Mantrayoga and Hathayoga in the Dharma Prachara Series.
(Benares.) The latter in a short compass explain the main essentials-
of each of the four systems.

196 THE SIX CENTRES AND THE SERPENT POWER

(that is, Bhava) with which an act is done which deter-
mines its moral worth. It is on this Bhava that both
character and the whole outlook on life depend. It is
sought therefore to render the Bhava pure. As a man
who falls on the ground raises himself by means of the
same ground, so to break worldly bonds the first and easiest
method is to use those bonds as the means of their own
undoing . 1 The mind is distracted by Namarupa, but this
Namarupa may be utilized as the first means of escape
therefrom. In Mantrayoga, therefore, a particular form
of Namarupa, productive of pure Bhava, is given as the
object of contemplation. This is called Sthula or Saguna
Dhyana of the five Devatas, devised to meet the require-
ments of different natures. Besides the ordinary “ eight
limbs ” (Ashtarhga ) 2 common to all forms of Yoga, certain
modes of training and worship are prescribed. In the latter
material media are utilized as the first steps whereby the
formless One is by Jnanayoga attained — such as images
(Murti ), 3 emblems (Linga, Shalagrama), pictures (Chitra),
mural markings (Bhittirekha), Mandalas and Yantras (dia-
grams ), 4 Mudras , 5 Nyasa . 6 With this the prescribed Mantra
is said (Japa) either aloud or softly only. The source of all
Blja-Mantras (Seed-Mantra), the Pranava (Om), or Brah-
man, is the articulate equivalent of that primal “ Sound ”

* This is an essentially Tantrik principle. See Kularnava, Ch. II,

a Vide ante, p. 192.

fi “ The Deva of the unawakened (Aprabuddha) is in Images ; of the
Vipras in Fire ; of the wise in the Heart. The Deva of those who know
the Atm& is everywhere ” (Kularnava Tantra, IX, 44). “ O Beautiful-
Eyed 1 Not in Kailftsa, Meru, or Mandara, do I dwell. I am there where
the knowers of the Kula doctrine are ” (ib., v. 94).

4 See Introduction, Mah&nirvana Tantra.

5 Ib. These ritual Mudras are not to be confused with the Yoga
Mudrfts later described.

* See Introduction. Mahanirvfina Tantra.

practice (yoga : laya-krama)

197

which issued from the first vibration of the Gunas of Mxila-
prakriti, and the other Blja-Mantras are the same equiva-
lents of the various Saguna forms, Devas and De vis, which
thereafter appeared when Prakriti entered the Vaishamya-
vastha state. In Mantrayoga the state of Samadhi is called
Mahabhava. This is the simplest form of Yoga practice,
suited for those whose powers and capacities are not such
as to qualify them for either of the other methods.

I Hathayoga comprises those Sadhanas, or prescribed
(methods of exercise and practice, which are concerned
(primarily with the gross or physical body (Sthfila Sharlra).
As the latter is connected with the superphysical or subtle
body (Sukshma Sharlra), of which it is the outer sheath,
control of the gross body affects the subtle body with its
intellection, feelings, and passions. In fact, the Sthula
Sharlra is expressly designed to enable the Sukshma Sharlra
to work out the Karma it has incurred. As the former is
constructed according to the nature of the latter, and both
are united and interdependent, it follows that operation in
and upon the gross body affects the subtle body ; the physical
processes of this Yoga have been prescribed for particular
temperaments, in order that, that physical body being first
mastered, the subtle body with its mental functioning may
be brought under control . 1 These merely physical processes
are auxiliary ' to others. As the Kularnava Tantra says : 2 3
“ Neither the lotus seat nor fixing the gaze on the tip of the
.nose are Yoga. It is the identity of Jlvatma and Paramatma,
which is Yoga.” The special features of this Yoga may be
first contrasted with Mantra Yoga. In the latter there is
concern with things outside the physical body, and special
attention is given to outward observances of ceremonials.

1 See the short summary of the Hathayoga Samhita given in the

Dharma Prachara Series (Shrl Bharatadharmamahiimandala, Benares).

3 IX, SO.

198 THE SIX CENTRES AND THE SERPENT POWER

t

Due regard must be paid to the laws of the caste and stages
of life (V arnashrama Dharma), and the respective duties of
men and women (Kula Dharma). So the Mantra which is
given to the male initiate may not be given to a woman.
Nor is the Mantra given to a Brahmana suitable for a
Shudra. The objects of contemplation are Devas and Devls
in their various manifestations and concrete symbols, and
the Samadhi called Mahabhava is attained by contemplation
of and by means of Namarupa. vln Hathayoga, on the other
hand, the question of the fitness or otherwise of a novice is
determined from the physical point of view, and rules are
prescribed to procure and increase health and to free the
body of disease. In Hathayoga, contemplation is on the
“ Light,” and the Samadhi called Mahabodha is attained by
the aid of control of breath and other vital Vayus (Prana-
yama), whereby the mind is also controlled. As already
'observed, Asana and Pranayama, which are parts of Hatha-
jyoga, are also parts of Mantrayoga. Those who practise the
I latter will derive benefit from taking advantage of some of
the other exercises of Hathayoga, just as the followers of the
latter system will be helped by the exercises of Mantrayoga.

^The word Hatha is composed of the syllables Ha and
Tha, which mean the “ Sun ” and “ Moon ” — that is, the
"Parana and ^Apana Vayus. In v. 8 of the Shatchakraniru-
jana it is said that the Prana (which dwells in the heart)
Iraws Apana (which dwells in the Muladhara), and Apana
Iraws Prana, just as a falcon attached by a string is drawn
jack again when he attempts to fly away. These two by
their disagreement prevent each other from leaving the
body, but when they are in accord they leave it. Both
their union or Yoga in the Sushumna and the process leading
thereto is called Pranayama. Hathayoga or Hathavidya
is therefore the science of the Life-Principle, 1 using that
1 See my volume on “ Power as Life ” (Pr&na-Shakti).

PRACTICE (YOGA: LAYA-KRAMA)

199

word in the sense of the various forms of vital Vayu into
which Prana is divided. Prana in the body of the indivi-
dual is a part of the Universal Breath (Prana), or the “ Great
Breath An attempt, therefore, is first made to harmonize
the individual breath, known as Pinda or Vyashti Prana,
with the cosmic or collective breath, or the Brahmanda or
Samashti Prana. Strength and health are thereby attained.
The regulation of the harmonized breath helps to the regu-
lation and steadiness of mind, and therefore concentration.

. In correspondence with the threefold division Adhy-
fatma, Adhibhuta, Adhidaiva, Mind (Manas), Prana (vital-
ity), and Vlrya (semen), are one. Therefore the subjection
of Manas causes the subjection of Prana or Vayu and Vlrya.
Si milarly, by controlling Prana, Manas and Vlrya are auto-
matically controlled. Again, if the Virya is controlled, and
the substance which under the influence of sexual desire
develops into gross seed , 1 is made to flow upwards (Urdh- /
varetas), control is had over both Manas and Prana. With j
Pranayama the semen (Shukra) dries up. The seminal f
force ascends and comes back as the nectar (Amrita) of
Shiva- Shakti.

Pranayama is recognized as, one of the “ limbs ” of all
the (Ashtarhga) forms of Yoga. But whereas it is used
in Mantra, Laya and Raja Yoga, as an auxiliary, the Hatha-
yogi as such regards this regulation and Yoga of breath as
the chief means productive of that result (Moksha), which
is the common end of all schools of Yoga. This school,
proceeding on the basis that the Vritti or modification of

1 According to Hindu ideas semen (Shukra) exists in a subtle form
throughout the whole body. Under the influence of the sexual will it
is withdrawn and elaborated into a gross form in the sexual organs!
To be urdhvaretas is not merely to prevent the emission of gross semenl
already formed but to prevent its formation as gross seed, and its?
absorption in the general system. The body of a man who is truly)
urdhvaretas has the scent of a lotus. A chaste man where gross semen 1
has formed may, on the other hand, smell like a buck goat.

200 THE SIX CENTRES AND THE SERPENT POWER

the mind always follows Prana , 1 and on the sufficiency of
that faot, held that by the aid of the union of Ha and Tha
in the Sushumna, and the leading of the combined Pranas
therein to the Brahmarandhra, Samadhi was attained.
Though the reciprocal action of matter and mind is com-
mon knowledge, and bodily states influence psychic or
mental states as the latter the former, the Hathayga
method is perponderantly a physical one, though the gross
physical acts of the preparatory stages of this Yoga are
succeeded by Kriyajnana and subtle vital processes which
have Prana as their subject.

Under the heading of gross physical training come pro-
visions as to the place of residence, mode of life as regards
eating, drinking, sexual function, exercise, and so forth.

The practice and exercises connected with Hathayoga
are divided into seven parts or stages— namely, cleansing!
(Shodhana) by the six processes (Shatkarma) ; the attain!
ment of strength or firmness (Dridhata) by bodily postures
(Asana) ; of fortitude (Sthirata) by bodily positions (Mudra) •}
of steadiness of mind (Dhairya) by restraint of the senses*
(Pratyahara) ; of lightness (Laghava) by Pranayama ; of
realization (Pratyaksha) by meditation (Dhyana) ; and of
detachment (Nirliptatva) in Samadhi.

( Those who suffer from inequality of the three “hu-
mours ” 2 are required to practise the “six acts” (Shatkarma)
which purify the body and facilitate Pranayama. For
others who are free from these defects they are not
necessary in such case, and according to some teachers the
practice of Pranayama alone is sufficient. These form the
first steps in the Hathayoga. On this cleansing (Shodhana)

| 1 Chitta has two causes-^Vasan&aad Enina. If one is controlled,

1 then both are controlled (Yoga Kundall Up., Ch. I).

a Vata, Kapha and Pitta. These will be found described in my
Introdnction to the Prapanchasara Tantra, Vol. Ill of Tantrik Texts,
and in my volume on “ Power as Life ”.

practice (yoga: laya-krama)

201

of the body and Nadis, health is gained, the internal fire is|
rendered more active, and restraint of breath (Kumbhaka)J
is facilitated. Recourse is also had, if necessary, to Oshadhi-
yoga, in which herbal preparations are administered to cure
defective health. ,

Cleansing (Shodhana) is effected by the six processes
known as the Shatkarma. Of these, the first is Dhauti, or
washing, which is fourfold, or inward washing (Antar-
dhauti), cleansing of the teeth, etc. (Dantadhauti), of the
“ heart,” that is, throat and chest (Hriddhauti), and of the
anus (Muladhauti). Antardhauti is also fourfold — namely,
Vatasara, by which air is drawn into the belly and then ex-
pelled; Varisara, by which the body is filled with water,
which is then evacuated by the anus 1 ; Vahnisara, in which
the Nabhigranthi is made to touch the spinal column
(Meru) ; and Vahishkrita, in which the belly is by Kakinl-
mudra 2 filled with air, which is retained half a Yama , 3 and
then sent downward. Dantadhauti is fourfold, consisting
in the cleansing of the root of the teeth and tongue, the
ears, and the “ hollow of the skull ” (Kapalarandhra). By
Hriddhauti phlegm and bile are removed. This is done by
a stick (Dandadhauti) or cloth (Vasodhauti) pushed into the
throat, or swallowed, or by vomiting (Vamanadhauti).
Muladhauti is done to cleanse the exit of the Apanavayu,

‘ The intestines are depleted of air and then by the action of the!
anal muscles water is sucked in. It naturally flows in to fill the void \
created by the depletion of air in the intestines. Another feat which I
have seen is the drawing in of air and fluid into the urethra, and out j
again. Apart from its suggested medical value as a lavement of the I
bladder it is a mudra used in sexual connection whereby the Hathayogi/
sucks into himself the forces of the woman without ejecting any of hisl
force or substance — a practice which (apart from any other ground) is I
to be condemned as injurious to the woman who “ withers ” under such*

^ treatment.

* Gheranda Samhitft, Third Upadesha (v. 8G) ; see also Hathayoga-
pradlpika, II. 21 — 88.

3 A Yama is three hours.

202

THE SIX CENTRES AND THE SERPENT POWER

either with the middle finger and water or the stalk of a
turmeric plant.

Vasti, the second of the Shatkarma, is twofold, and is
either of the dry (Shushka) or watery (Jala) kind. In the
second form the Yogi sits in the Utkatasana 1 posture in
water up to the navel, and th e a nus is contracted and ex-
panded h y AahvinI Mudra; or the same is done in the
Pashchimottanasana, 2 and the abdomen below the navel is
gently moved. In Neti the nostrils are cleansed with a
piece of string. Laulik! is the whirling of the belly from
side to side (see Plate X). In Trataka the Yogi, without
winking, gazes at some minute object until the tears start
from his eyes. By this the “ celestial vision ” (Divya
Drishti) so often referred to in the Tantrik Upasana is
acquired. Kapalabhati is a process for the removal of
phlegm, and is threefold: Vatakrama, by inhalation and
exhalation ; Vyutkrama, by water drawn through the
nostrils and ejected through the mouth ; and Shitkrama,
the reverse process.

These are the various processes by which the body is
cleansed and made pure for the Yoga practice to follow.

Asana, or posture, is the next, and when the Shatkarma
are dispensed with, is the first stage of Hathayoga.

Dridhata, or strength or firmness, the acquisition of/
which is the second of the above-mentioned processes, id[
attained by Asana.

The Asanas are postures of the body. The term is
generally described as modes of seating the body. But

1 Gheranda Samhita, Second Upadesha (v. 28). That is, squatting
resting on the toes, the heels off the ground, and buttocks resting on
heels. A HathayogI can, it is said, give himself a natural enema by
sitting in water and drawing it up through the anus. The sphincter
muscles are opened and shut, and suction established.

2 Ibid., v. 20.

practice (yoga : laya-krama)

203

the posture is not necessarily a sitting one ; for some
Asanas are done on the belly, back, hands, etc. It is said 1
that the Asanas are as numerous as living beings, andjbhat
the re ar e 8JLQ0.0QQ .of these ; 1.600 ar e declared to he excel-

lent, and out of these thirty-two are auspicious for men,
which are described in detail. Two of the commonest
of_ these are Muktapadmasana 2 (the loosened lotus se at),
the ordinary position for worship, and Baddhapadmasana. 3
Kundallyoga is ordinarily done in an Asana and Mudra in
which the feet press upon the region of the genital centre
and close the anal aperture, the hands closing the others —
nostrils, eyes, ears, mouth (Yonimudra). The right heel is
pressed against the anus and the left against the region of
the genital centre and in order to close the aperture of the
penis, it is contracted and withdrawn into the pubic arch
so that it is no longer seen. 4 The tongue is turned back
in Khecharl Mudra so as to close the throat also wherej
these two Mudras are combined.

There are certain other Asanas which are peculiar to
the Tantras, such as T y[und asa na, Chitasana, and Shavasana,

1 Gheranda Samhita, Second Upadesha. In the Shiva Samhita
(Ch. Ill, vv. 84 — 91) eighty-four postures are mentioned, of which four
are recommended — viz., Siddh asana, Ugrasana, Svastikasana and
Padmasana. Another account given me added four more — Baddhapad-
masana, Trikonasana, May uras ana, Bhujangasana.

\ 2 The right foot is placed on the left thigh, the left foot on the

right thigh, and the hands are crossed and placed similarly on the
thighs ; the chin is placed on the breast, and the gaze fixed on the tip
pf the nose (see also Shiva Samhita, Ch. I, v. 52).

3 The same, except that the hands are passed behind the back, and
the right hand holds the right toe and the left hand the left toe. By
this, increased pressure is placed on the Muladhara, and the nerves
are braced with the tightening of the body. The position is figured
in Plate XVII.

/ 4 Some Yogis can make both the penis and testes disappear in the

|pubie arch so that the body has the appearance of that of a woman.

204

THE SIX CENTRES AND THE SERPENT POWER

in which skulls, the funeral pyre, and a corpse , 1 respectively,
form the seat of the Sadhaka. These, though they have
jother ritual and magical objects, also form part of the dis-
icipline for the conquest of fear and the attainment of in-
jdifference, which is the quality of a Yogi. And so the
Tantras prescribe as the scene of such rites the solitary 1
imountain-top, the lonely empty house and riverside, and)
Ibhe cremation ground. The interior cremation ground is
there where the Kamik or desire body and its passions are
consumed in the fire of knowledge . 2

Patanjali, on the subject of Asana, merely points out
what are good conditions, leaving each one to settle the
details for himself according to his own requirements.

. Asan a is an aid to clear and correct thought. The test
! of suitability of Asana is that which is steady and pleasant,
[a matter which each will settle for himself. Posture be-
comes perfect when effort to that end ceases, so that there is
i no m ore movement of the body/ The Rajas Guna, the action
of which produces fickleness of mind, is restrained. A suit-
able steady Asana produces mental equilibrium. Hathayoga,

(j 1 In successful Shavasana the Devi, it is said, appears to the
Sadhaka. In Sliavasadhana the Sadhaka sits astride on the back of
a corpse (heading the north), on which he draws a Yantra and then
does Japa of Mantra with Shodhanyasa and Puja on its head. A corpse
is selected as being a pure form of organized matter, since the Devata
which is invoked into it is the Maliavidya whose Svarupa is Nirguna-
brahman, and by such invocation becomes Saguna. The corpse is free
from sin or desire. The only Vayu in it is the Dhananjaya, “ which
leaves not even a corpse ”. The Devata materializes by means of the
corpse. There is a possession of it (Avesha) — that is, entry of the
Devatft into the dead body. At the conclusion of a successful rite,
it is said, that the head of the corpse turns round, and, facing the
Sadhaka, ' speaks, bidding him name his boon, which may be spiritual
or worldly advancement as he wishes. This is part of Nila Sadhana
done by the “ Hero ” (Ylra), for it and Shavasana are attended by
many terrors.

’ As the Yogakundall Upanishad says (Ch. Ill), the outer burning
is no burning at all.

5 Patanjala Yogasutra, 46, 47 (Sthirasukham ftsanam).

practice (yoga: laya-krama)

205

however, prescribes a very large number of Asanas, to each
of which a peculiar effect is ascribed. These are more in
the nature of a gymnastic than an Asana in its sense of a
seated posture. Some forms of this gymnastic are done
seated, but others are not so, but standing upright, bending,
lying down, and standing on the head. This latter is Vrik-
shasana. Thus, again, in Chakrasana the Yogi stands and
bends and touches his feet with his hand, a familiar exercise,
as is also Vamadakshinapadasana, a kind of goose step, in
which, however, the legs are brought up to right angles with
the body. These exercises secure a fine physical condition
and freedom from disease. 1 They also bring different por-
tions of the body into such a position as to establish a direct
contact of Prana-vayu between them. They are also said to
assist in Pranayama, and to help to effect its object, includ-
ing the rousing of Kundalini. The author of the work last
cited says ?*that as among the Niyamas the most important
is Ahimsa, and among Yamas Mitahara, or a moderate diet
(a significant choice), sq is Siddhasana (in which the Mala-'
dhara is firmly pressed by the heel and the Svadhishthana
region by the other foot) among the Asanas. (See Plates
iTT.'lCil). Mastery of this helps to secure the UnmanI
Avastha, -and the three Bandhas (v. post) are achieved with-
out difficulty. \(/

Sthirata, or fortitude, is acquired by the praotice of the
Mudras. 3 The Mudra dealt with in works of Hathayoga
are positions of the body. 4 They are gymnastic, health-1
giving, and destructive of disease and of death, such as thej

• l See Ch. II of Gheranda Samhita, and Hathayogapradipika, I,
vv. 19 — 86 ; Shandilya Upanishad, Ch. I.

* Ch. I, v. 89.

* According to the Commentary on the Hathayogapradipika (Ch. IV,
v. 87), Mudrft is so called because it removes pain and sorrow (Mudrayati
klesham iti mudra). See Ch. Ill of Gheranda Samhita.

4 Gheranda Samhita, Third TJpadesha.

206

THE SIX CENTRES AND THE SERPENT POWER

Jalandhara 1 and other Mudras. They also preserve from
injury by fire, water, or air. . Bodily action and the health
resulting therefrom react upon the mind, and by the union
of a perfect mind and body, Siddhi is by their means attain-
ed. The Mudra is also described as the key for opening of
the door of Kundalini Shakti. It is not (as I understand it)
that all keys are necessarily to be employed in each case,
but only such as are necessary to accomplish the purpose in
that particular case ; what is necessary in one case may not
be necessary in another. The Gheranda Samhita describes
a number of Mudras, of which (with the eight Asanas men-
tioned at p. 205) ten are said to be of importance in Kundali
Yoga, of which Khechari is the chief as Siddhasana is chief
amongst Asanas. In Yo nimudra, the Yogi in Siddhasana
stops with his fingers the ears, eyes, nostrils, and mouth, so
as to shut out all external impressions. As already stated he
j presses with his heel the Slvanl or centre of the perinteum
jthus closing the anal aperture and withdrawing the penis
/into the pubic arch. See Plate XV.) He inhales Pranavayu
by Kakinlmudra, 2 and unites it with Apanavayu. Meditat-
ing their order upon the six Chakras, he arouses the sleep-
ing Kulakundalinl by the Mantra “ Hum Hamsah ” 3 . With

' Ibid., y. 12.

a Th§ lips are formed to resemble the beak of a crow, and the air
gently drawn in (Gheranda Samhita, III. 86, 87).

3 Ham is called Kurcha Blja. Hum is Kavacha Bija==“ M^v I be
protected.” Hum stands for Kama (desire) and Krodha (anger). Kama
*B^e means creative will (Srishti), and Krodha its reverse, or dissolution
(Laya). So-called “ angry ” Devatas are not angry in the ordinary sense,
but are then in that aspect in which they are Lords of Dissolution^ an
aspect which seems angry or terrible to the worldly minded. It is said
of the T&r&mantra that the Hum in it is the sound of the wind as it
blew with force on the Chola lake to the west of Meru what time She
manifested. Hamsah ==Prakriti (Sah) and Purusha (Ham) or Jlvatma.
This Mantra is used in taking Kundalini up, and So’ham (He I am) in
bringing Her down. Ham also=Sun (Surya), and Sah=Moon (Indu)=
Kama^Ichchha.

practice (yoga: laya-krama)

207

“ Ham,” or the Sun, heat is produced, and this heat is made
to play on Kundall Shakti. By “ Sah ” the Kama or will
(Iohchha). is made active. The vital air (Vayu) in the
Muladhara is in the form of both Moon and Sun (Soma-
suryarupl). With “ Hamsah ” She is roused, Ham rousing
Her with his heat* and Sah lifting Her upwards. He raises
Her to the Sahasrara ; then deeming himself pervaded with
the Shakti, and in blissful union (Sangama) with Shiva, he
meditates upon himself as, by reason of that union, Bliss
Itself and the Brahman . 1 Ashvinimudra consists of the
repeated contraction and expansion of the anus for the
purpose of Shodhana, or of contraction to restrain the
Apanavayu in Shatchakrabheda. Shaktichalana employs
the latter Mudra, which is repeated until Vayu manifests in
the Sushumna. (Shaktichalana is the movement of the.
abdominal muscle from left to right and right to left ; the ■
object being to arouse Kundalini by this spiraline move- j
ment. The process is accompanied by inhalation and the
union of Prana and Apana whilst in Siddhasana . 2

Yoni Mudra is accompanied by Shaktichalana Mudra , 3
which should be well practised first before the Yoni Mudra
is done. The rectal muscle is contracted by AshvinI Mudra
until the Vayu enters the Sushumna, a fact which is indi-
cated by a peouliar sound which is heard there . 4 And with
the Kumbhaka the Serpent goes upwards to the Sahasrara
roused by the Mantra “ Hum Hamsah ”. The Yogi should
then think himself to be pervaded with Shakti and in a
state of blissful union (Sangama) with Shiva. He then

1 Gheranda Samhita, Third Upadesha.

* Ibid., vv. 87, 49, 82.

' Ibid., Ill, vv. 49 — 61.

4 Hathayogapradlpikft, Commentary to Ch. II, v. 72.

208 THE SIX CENTRES AND THE SERPENT POWER

contemplates : “ I am the Bliss Itself, ” “ I am the Brah-
man ”. 1 Mahamudra 2 * and Mahavedha are done in conjunc-
tion with Mahabandha, already described, ^n the first the*
Yogi presses the Yoni (Muladhara) with the left heel, and]
stretching out the right leg, takes hold of the two feet withf
both hands^ (See Plate XYI.) Jalandhara Bandha is then
done. When KundalinI is awakened, the Prana enters the
Sushumna, and Ida and Pingala, now that Prana has left
them, become lifeless. Expiration should be done slowly,
and the Mudra should be practised an equal number of
times on the left and right side of the body. This Mudra,
like other Hathayoga Mudras, is said to ward off death and
disease. In Mahavedha :i the Yogi assumes the Mahabandha
posture, and, concentrating his mind, stops by methods
already described the upward and downward course of the
Prana. Then, placing the palms of his hands on the ground,
he taps the ground with his buttocks (Sphich ), 4 and the
“ Moon,” “ Sun,” and “ Fire ” — that is, Ida, Pingala, and
Sushumna — become united upon the entry of the Prana
into the latter Nadi. Then the body assumes a death-like
aspect, which disappears with the slow expiration which
follows. According to another mode of rousing KundalinI,
the Yogi seated in Vajrasana takes firm hold of his feet a
little above the ankles, and slowly taps the Kanda ( v . post)
with them. Bhastra Kumbhaka is done and the abdomen
is contracted . 5

1 The Mantra Hamsah is the breath held in Kumbhaka. *

* Gheranda Samhita, III. 87 — 42. The Yoni Mudra “ which detaches
the Manas from the objective world,” is described in the Com. to v. 86
of work here first translated, post.

* Ib„ v. 26. et seq.

* See as to this tapping Plate IX which shows the position off the
ground before or after it has been tapped.

s Gheranda Samhitft, Ch. Ill, v. 114 et seq.

PRACTICE (YOGA : LAYA-KRAMA)

209

The Khecharl Mudra,’ which, as well as the Yoni
Mudra, is referred to in the text translated, is the lengthen-
ing of the tongue until it reaches the space between the
eyebrows. It - is then turned back in the throat, and closes
the exit of the breath previously inspired. The mind is
fixed in the Ajna 2 until with Siddhi this “ path. of the up-
ward Kundall ” (Urdhvakundalinl) conquers the whole uni-
verse, which is realized in the Yogi’s body as not different
from Atma . 3 It is said that sometimes the frcenum is cut
but others can do the Mudra without doing a physical
injury which interferes with the putting out and withdraw-
ing the tongue without manual help. In Shambhavi
Mudra is the mind kept. free from Vritti or functioning in
Siddhasana.

The term Mudra also includes 4 what are called Bandha
(bindings), certain physical methods of controlling Prana.
Three important ones which are referred to in the texts
here translated are Uddlyana, Mula and Jalandhara . 4 (See
Plates XI, XII, XIY.) In the first, the lungs are emptied

1 So called, according to the Dhyanabindu Up., because Chitta
moves in Kha (Akasha), and the tongue through this Mudra enters Kha.

a Gheranda SamhitA, Ch. Ill, vv. 25 — 27. Suspension of breath
and insensibility result, so that the Yogi may be buried in the ground
without air, food, or drink, as in the case of the Yogi spoken of in the
accounts of Dr. McGregor and Lieut. A. H. Boileau, cited in N. C.
Paul’s “ Treatise on the Yoga Philosophy,” p. 46. In Ch. IV, v. 80, of
the HathayogapradlpikA, it is said that concentration between the
eyebrows is the easiest and quickest way of attainment of Unman!
Avastha. See ShAndilya Up., Ch. I ; Dhyanabindu Up.

J Yogakundall Up., Ch. II.

4 lb., Ch. Ill, vv. 55 — 76. There is also the Mahabandha. (See
Plate XIII.), Ch. II, v. 45, says that jAlandhara should be done at the
end of Puraka ; and Uddlyana Bandha at the end of Kumbhaka and
beginning of Rechaka. See also Yogakundall Up., Ch. I. Ib., Ch. Ill,
v. 57 ; Yogatattva Up., Dhyanabindu Up. The Varaha Up., Ch. V, says
that as PrAna is always flying up (Uddlyana), so this Bandha, by which
its flight is arrested, is called UddlyAnabandlia. Yogakundall Up.,
Ch. I, says, because PrAnah uddiyate (goes up the SushumnA) in this
Bandha, it is called UddlyAna.
u

210 THE SIX CENTRES AND THE SERPENT POWER

by a strong expiration, and drawn against the upper part
of the thorax, carrying the diaphragm along with them, and
Prana is made to rise and enter the Sushumna. Through
Mulabandha (see Plate XIV) the Prana and Apana unite 1
■and go into the Sushumna. Then the inner “ sounds ” are
heard, that is, a vibration is felt, and Prana and Apana,
uniting with Nada of the cardiac Anahata Chakra, go to the
heart, and are thereafter united with Bindu in the Ajna.
In Mulabandha the perinatal region (Yoni) is pressed with
the foot, the rectal muscle contracted (by AshvinI Mudra),
and the Apana drawn up . 8 The natural course of the Apana
is downwards, but by contraction at the Mxlladhara it is
made to go upwards through the Sushumna when it meets
Prana. When the latter Vayu reaches the region of fire
below the navel , 3 the fire becomes bright and strong, being
fanned by Apana. The heat in the body then becomes
very powerful, and KundalinI, feeling it, awakes from Her
sleep “ just as a serpent struck by a stick hisses and
straightens itself ”. Then it enters the Sushumna. Jalan-
dhara Bandha is done by deep inspiration and then con-
traction of the thoracic region (wherein is situated the
Vishuddha Chakra), the chin being held firmly pressed
against the root of the neck at a distance of about four
fingers (Anguli) from the heart. This is said to bind
the sixteen Adharas , 4 or vital centres, and the nectar
(Piyusha) which flows from the cavity above the palate , 8
and is also used to cause the breath to become Laya

1 The Shandilya Up., Ch. I, defines PrAnayama to be the union of
Prana and Apana. Noda and Bindu are thus united.

3 See Agamakalpadruma, cited in notes to S. N., v. 50, post, comm.,
and Dhyftnabindu Up., The Yogakundali Up., Ch. I, says that the down-
ward tendency of Apana is forced up by bending down.

5 Vahner mandalam trikonam nabher adhobhage (Hathayogapra-
dlpika, ib., v. 66).

. 4 See Commentary, post, v. 88.

5 The “ Moon ” is situate in_the palatal region near the Ajna. Here
is the Somaohakra under the Ajna, and from the Somachakra comes a

PRACTICE (YOGA: LAYA-KRAMa)

211

in the Sushumna. If the thoracic and perinseal regions are
simultaneously contracted, and Prana is forced downward
and Apana upward, the Vayu enters the Sushumna. 1 This
union of the three Nadls, Ida, Pingala and Sushumna, may
be also effected by the Mahabandha, 2 which also aids the
fixation of the mind in the Ajna. Pressure is done on the
perinatal region between the anus and penis with the left
heel, the right foot being placed on the left thigh. Breath is
inspired and the chin placed firmly on the root of the neck
that is top of the breast-bone as in Jalandhara (see position
in Plate XYI) or alternatively the tongue is pressed firmly
against the base of the front teeth ; and while the mind is
centered on the Sushumna the Vayu is contracted. After
the breath has been restrained as long as possible, it should
be expired slowly. The breath exercise should be done first
on the left and then on the right side. The effect of this
Bandha is to stop the upward course of the breath through
all the Nadls except the Sushumna.

As the Dhyanabindu Upanishad says, the Jiva oscil-
lates up and down under the influence of Prilna and Apana
and is never at rest, just as a ball which is hit to the earth
with the palm of the hand uprises again, or like a bird which,
tied to its perch by a string, flies away and is drawn back
again. These movements, like all other dualities, are stayed
by Yoga, which unites the Pranas.

stream of nectar which, according to some, has its origin above. It
descends to the “ Sun ” near the navel, which swallows it. By the pro-
cess of Viparitakarana these are made to change positions, and the
internal fire (Jatbaragni) is increased. In the Viparrta position the
Yogi stands on his head.

1 Hathayogapradlpika, II, vv. 46, 47 ; Yogatattva Up., Dhyanabindu
Up. Yogakundall Up. (Ch. I) says that the contraction of the upper part
of the body is an impediment to the passage of the Vayu upwards.

* Dhyanabindu Up., ib., Ill, v. 19, done in conjunction with MahS*>
mudra and Mah&vedha, described post', ib., v. 25, and Yogatattva
Upanishad.

21 % THE SIX ( CENTRES AND THE SERPENT POWER

When the physical body has been purified and con-i
trolled, there follows Pratyahara to secure steadiness (Dhair-
ya), as already described. With this the Yogi passes from
the physical plane, and seeks to acquire the equipose of, and,
control' over, the subtle body. It is an advanced stage in
which control is acquired over both mind and body.

From the fifth or Pranayama arises lightness (Laghava)
—that is, the levitation or lightening of the body.

The air which is breathed through the mouth and
nostrils is material air (Sthula Vayu). The breathing is a
manifestation of a vitalizing force called Prana Vayu. By
control over the Sthula Vayu the Prana Vayu (Sukshma
Vayu. or subtle air) is controlled ; the process concerned with
this is called Pranayama.

Pranayama is frequently translated “ breath control ”.
Having regard to the processes employed, the term is not
altogether inappropriate if it is understood that “ breath ”
means not only the Sthula but the Sukshma Vayu. But
the word does not come from Prana (breath) and Yama
(control), but from Prana and Ayama, which latter term,
according to the Amarakosha, means length, rising, ex^
tensity, expansion ; 1 in other words, it is the process where-
by the ordinary and comparatively slight manifestation of
Prana is lengthened and strengthened and developed. This
takes place firstly in the Prana as it courses in Ida and
Pingala, and then by its transference to the Sushumna,
when it is said to bloom (Sphurati ) 2 or to display itself in
its fulness. When the body has been purified by constant
praotice, Prana forces its way with ease through Sushumna

1 Dairghyam ayama arohah parinaho vishalata (Amarakosha
Dictionary).

* Comm. Hathayogapradlpika, III, v. 27.

practice (yoga: laya-krama)

213

in their middle . 1 From being the small path of , daily
.'experience, it becomes the “ Royal Road ” 2 which is the
Sushumna. Thus, Siiryabheda Kumbhaka is practised until
Prana is felt to pervade the whole of the body from head
to toe; Ujjayl until the breath, fills the body from throat
to heart ; and in Bhastra the breath is inhaled and exhaled
'again and again rapidly, as the blacksmith works his bel-
lows. The breath is controlled only in the sense that it is
made the subject of certain initial process. These processes,
however, do not control in the sense of confine, but expand.
The most appropriate term, therefore, for Pranayama is
u breath control and development,” leading to the union of
Prana and Apana. Pranayama is first practised with a
view to control and develop the Prana. The latter is then
moved into Sushumna by the stirring of Kundalini, who
blocks the entry (Brahmadvara) thereto. With the disap-
pearance of Prana therefrom, Ida and Pingala “die ,” 3 and
the Prana in Sushumna by means of the Shakti Kundalini
pierces the six Chakras which block the passage in the
Brahmanadi, and eventually becomes Laya in the Great
Breath which is the final end and aim of this process.

Pranayama 4 should be practised according to the in-
fractions laid down by the Guru, the Sadhaka living on a
nutritious but moderate diet, with his senses under control.
As already stated, mind and breath react upon one another,

1 Shandilya Up., Ch. I.

* Pranasya shunyapadavltatha riljapathityate (ib„ vv. 2, 8).

8 That is, they are relaxed and devitalized, as every part of the
body is from which the Prana Shakti is withdrawn.

* The Shandilya Up., Ch. I, says : “ As lions, elephants and tigers j
are gradually tamed, so also the breath when rightly managed comes/
under control ; else it kills the practitioner.” It should not, therefore,
toe attempted without instruction. Many have injured themselves and
some have died through mistakes made in the processes, which must
he adapted to the needs of each person. Hence the necessity for an
■experienced Guru.

214 THE SIX CENTRES AND THE SERPENT POWER

and when the latter is regulated so is the mind, and there-
fore rhythmic breathing is sought. This Pranayama iB
said to be successful only when the Nadls are purified, for
unless this is so the Prana does not enter the Sushumna .. 1 * * 4
/The Yogi, assuming the Padmasana posture, inhales (Puraka)
and exhales (Rechaka) alternately through the left (Ida) and
right (Pingala) nostrils, retaining the breath meanwhile
(Kumbhaka) for gradually increasing periods.) The Devatas
of these elements of Pranayama are Brahma, Rudra, and
Vishnu.® The Prana enters Sushumna, and if retained
sufficiently long goes, after the piercing of the chakras, to the
Brahmarandhra. The Yoga manuals speak of various forms
of Pranayama according as commencement is made with
Rechaka or Puraka, and according as the breath is suddenly
stopped without Puraka and Rechaka. There are also
various forms of Kumbhaka, such as Sahita Kumbhaka,
which resembles the first two above mentioned, and which
should be practised until the Prana enters the Sushumna ;
and Kevala, in which the breath is restrained without
Puraka and Rechaka . 3 Then there are others which cure
excess of Vata, Pitta, and Kapha , 4 and the diseases arising
therefrom ; and Bhastra, which is an important Kumbhaka,
as it operates in the case of all three Doshas , 4 and aids the

1 Hathayogapradipika, Ch. II, vv. 1 — 6.

' Dhyftnabindu Up., and see Amritanada Up., Varaha Up., Ch. V,
Mandalabr&hmana Up.

* The Shftndilya Up., Ch. I, says that by Kevala the knowledge of
Knndn.lT arises, and man becomes Crdhvaretas— that is, his seminal
energy goes upward instead of developing into the gross seed which
is thrown by Apftna downwards. Bindu (seminal energy) must be con-
quered, or the Yoga fails. As to the Bhedas associated with Sahita,
see Ch. I, Yogakundall Upanishad.

4 See Introduction to Prapanchasara Tantra, Tantrik Texts,.
Vol. Ill, p. 11, et seq.

practice (yoga: laya-krama)

215

Prana to break through the three Granthis, which are firmly
placed in the Sushumna. 1

It will be observed that all the methods previously and
subsequently described practically subserve one object, the
making the Prana enter Sushumna, and then become
Laya in the Sahasrara after the Prana Devata Kundalinl
has pierced the intervening Chakras ; for when Prana flows
through the Sushumna the mind becomes steady. When
Chit is absorbed in Sushumna, Prana is motionless. 2 This
object colours also the methods Pratyahara, Dharana, Dhya-
na, and Samadlii; for whereas in the Raj ay oga aspect they
are various mental processes and states, from the Hathayoga
point of view, which is concerned with “ breathing ” they
are progressions in Pranayama. Therefore it is that some
works describe them differently to harmonize them with
the Hatha theory and practice, and explain them as degrees
of Kumbhaka varying according to the length of its dura-
tion. 3 Thus, if the Prana is retained for a particular time
it is called Pratyahara, if for a longer time it is called Dha-
rana, and so on until Sam ad hi is attained, which is equiva-
lent to its retention for the longest period. 4

All beings say the Ajapa Gayatri,” which is the expul-
sion of the breath by Ham-kara, and its inspiration by
Sah-kara, 21,600 times a day. Ordinarily the breath goes
forth a distance of 12 fingers’ breadth, but in singing, eating,
walking, sleeping, coition, the distances are 16, 20, 24, 30,
and 36 breadths, respectively. In violent exercise these dis-
tances are exceeded, the greatest distance being 96 breadths.

* Hathayogapradlpika, II, 44 — 75.

3 Yogakundall Up., Ch. I.

3 See Yoga Sutra, ed. Manilal Nabhubhai Dvivedi, Ap. VI.

4 See Comm, to Hathayogapradlpika, Ch. II, v. 12.

5 This is the Mantra Hamsah manifested by Prana. See Dhyana-
bindu Up. Hamsah is Jivatmft, and Paramahamsa is Paramatmft, See
Hamsa Upanishad.

216 THE SIX CENTRES AND THE SERPENT POWER

Where th e breathing is under the normal distance, life is
prolonged. Where it is above that, it is shortened. Puraka
is inspiration, and Rechaka expiration. Kumbhaka is the
retention of breath between these two movements. Kum-
bhaka is, according to the Gheranda Samhita, of eight
kinds : Sahita, Suryabheda, Ujjayl, Shi tall, Bhastrika,
Bhramarl, Murchchha, and Kevali. Pranayama similarly
varies. Pranayama awakens Shakti, frees from disease, pro-
duces detachment from the world, and bliss. It is of varying
values, viz., best (Uttama), middling (Madhyama), and
inferior (Adhama). The value is measured by the length of
the Puraka, Kumbhaka, and Rechaka. In Adhama Prana-
yama it is 4, 16, and 8 respectively— 28. In Madhyama it
is double of that, viz., 8, 82, 16=56. In Uttama it is double
of the last, viz., 16, 64, 32 respectively=112. The number
given is that of the recitations of the Pranava Mantra. The
Sadhaka passes through three different stages in his Sadhana
which are similarly named. In Adhama perspiration is
produced, in Madhyama tremor, and Uttama done for a 100
times is said to result in levitation.

, It is necessary that the Nadi should be cleansed, for
air does not enter those which are impure. Months or '
years may be spent in the preliminary process of cleansing
the Nadls. The cleansing of the Nadi (Nadlshuddhi) is
either Samanu or Nirmanu — that is, with or without the
use of Blja Mantra. According to the first form, the Yogi in
Padmasana does Gurunyasa according to the directions of
the Guru. Meditating in “ Yam ”, he does Japa through
Ida of the Blja 16 times, Kumbhaka with Japa of Blja 64
times, and then exhalation through the solar Nadi and
Japa of Blja 82 times. Fire is raised from Manipura and
united with Prithivl. Then follows inhalation by the solar
Nadr with the Vahni Blja 16 times, Kumbhaka with 64
Japa of the Blja, followed by exhalation through the lunar

practice (yoga : laya-krama)

217

Nadi and Japa of the Bija 32 times. He then meditates on
the lunar brilliance, gazing at the tip of the nose, and inhales
by Ida with Japa of the Bija “ Tham ” 16 times. Kum-
bhaka is done with the Bija Vam 64 times. He then thinks
of himself as flooded by nectar, and considers that the Nadis
have been washed. He exhales by Pingala with 32 Japa of
the Bija Lam, and considers himself thereby as strengthened.
He then takes his seat on a mat of Kusha grass, a deerskin,
■etc., and, facing east or north, does Pranayama. For its
exercise there must be, in addition to Nadi Shuddi (purifica-
tion of “ nerves ”), consideration of proper place, time, and
food. {Thus, the place should not be so distant as to induce
anxiety, nor in an unprotected place, such as a forest, nor in a
city or crowded locality, which induces distraction. The food
should be pure and of a vegetarian character. It should notj
be too hot or too cold, pungent, sour, salt, or bitter. Fasting,;
the taking of one meal a day and the like are prohibited. On,-
the contrary, the Yogi should not remain without food foil
more than one Yama (three hours). The food taken should!
be light and strengthening. Long walks and other violent I
exercise should be avoided, as also — certainly in the case of/j
beginners — sexual intercourse. The stomach should only be
half filled. Yoga should be commenced, it is said, in spring
or autumil./vAs stated, the forms of Pranayama vary.
Thus, Sahita, which is either with (Sagarbha) or without
(Nirgarbha) Bija, is, according to the former form, as follows :
The Sadhaka meditates on Yidhi (Brahma), who is full of
Rajoguna, red in colour, and the image of A-kara. He inhales
by Ida, in six measures (Matra). Before Kumbhaka he does
the Uddiyanabandha Mudra. Meditating on Hari (Vishnu)
as Sattvamaya and the black BijaU-kara, he does Kumbhaka
’vyith 64 Japa of the Bija; then, meditating on Shiva as
Tamomaya and his white Bija Ma-kara, he exhales through
Pingala with 32 Japa of the Bija ; then, inhaling by Pingala

218 THE SIX CENTRES AND THE SERPENT POWER

he does Kumbhaka, and exhales by Ida with the same Blja.
The process is repeated in the normal and reversed order.

^//Dhyana, or meditation, is, according to the Gheranda
Sanihita, of three kinds : (1) Sthula, or gross ; (2) Jyotili ;
(3) Sukshma, or subtle. 1 In the first form the Devatil
is brought before the mind. One form of Dhyana for this
^purpose is as follows : Let the Sadhaka think of the great
Ocean of nectar in his heart. In the middle of that Ocean
'is the Island of Gems, the shores of which are made of
powdered gems. The island is clothed with a Kadamba
■forest in yellow blossom. This forest is surrounded by
Malati, Charnpaka, Parijata, and other fragrant trees. In
the midst of the Kadamba forest there rises the beautiful
Kalpa tree laden with fresh blossom and fruit. Amidst its
leaves the black bees hum and the Koel birds make love.
Its four branches are the four Vedas. Under the tree there
is a great Mandapa of precious stones, and within it a
beautiful couch, on which let him picture to himself his
Ishtadevata. The Guru will direct him as to the form,
raiment, Vahana, and the title of the Devata.

Jyotirdhyana is the infusion of fire and life (Tejas)
into the form so imagined. In the Miiladhara lies the
snake-like Kundalinl. There the Jlvatma, as it were the
tapering flame of a candle, dwells. The Sadhaka then
meditates upon the Tejomaya (Light) Brahman, or, alter-
natively, between the eyebrows on the Pranavatmaka flame
(the light which is Om) emitting its lustre.

’ Gheranda Sanihita, Sixth Upadesha. It is said by Bhaskararaya.
in the LalitA (v. 53), that there are three forms of the Devi which
equally partake of both the Prakasha and Viiharsha aspects — viz., the
physical (Sthula), the subtle (Sftkshma), and the supreme (Para) The
physical form has hands, feet, etc., the subtle consists of Mantra, and
the supreme is the Vfisanfi, or, in the technical sense of the Mantra
Shftstra, own form. The Kulflrnava Tantra divides Dhyana into Sthula
and Sukshma (IX, 8) beyond which, it says, is Samftdhi.

practice (yoga': laya-krama)

219

Sflkshmadhyana is meditation on KundalinI with
Shambhavl Mudra after She has been roused. By this
Yoga ( vide post) the atma is revealed (Atmasakshatkflra).

Lastly, through Samadhi the quality of Nirliptatva, or
detachment, and thereafter Mukti (Liberation) is attained.

This Samadhi Yoga is, according to the Gheranda
Samhita, of six kinds : 1 (1) Dhyanayogasamadhi, attained
by Shambhavi Mudra, 2 in which, after meditation on the
Bindu-Brahman and realization of the Atma (Atmaprat-
yaksha), the latter is resolved into the Mahakasha or the
Great Ether. (2) Nadayoga, attained by Khechaii Mudra, 1
in which the tongue is lengthened until it reaches the space
between the eyebrows, and is then introduced in a reversed
position into the mouth. This may be done with or with-
out cutting of the freeman. (8) Rasanandayoga, attained by
Kumbhaka, 4 in which the Sadhaka in a silent place closes
both ears and does Puraka and Kumbhaka until he hears
Nada in sounds varying in strength from that of the cricket’s
chirp to that of the large kettledrum. By daily practice the
Anahata sound is heard, and the Light (Jyotih) with the
Manas therein is seen, which is ultimately dissolved in the
supreme Vishnu. (4) Layasiddhiyoga accomplished by the
celebrated Yonimudra already described.’ The Sadhaka,
thinking of himself as Sliakti and the Paramatma as Purusha,
feels himself in union (Sangama) with Shiva,' and enjoys
with Him the bliss which is Shringararasa, 8 and becomes

1 Seventh Upadesha.

* Ibid., Third Upadesha, v. 65 et set/.

3 Ibid., v. 25 et seq.

4 Ibid., Fifth Upadesha, v. 77 et seq.

5 In the Lalita (v. 198) the Devi is addressed as Layakarl — the
cause of Laya or absorption.

6 Shringara is the love sentiment or sexual passion and sexual union.
Here Shringararasa is the cosmic root of that. The first of the eight
or nine Rasa (sentiments) — viz., Shringara, Vlra (heroism), Karuna
(compassion), Adbhuta (wondering), Hasya (humour),) Bhayanaka (fear),

220 THE SIX CENTRES AND THE SERPENT POWER

Bliss itself, or the Brahman. (5) Bhakti Yoga, in whioh
meditation is made on the Ishtadevata with devotion
(Bhflkti) until, with tears flowing from the excess of bliss,
the ecstatic condition is attained. (6) Rajayoga, accom-
plished by aid of the Manomurchchha Kumbhaka. 1 Here the
Manas, detached from all worldly objects, is fixed between
the eyebrows in the Ajnachakra, and Kumbhaka is done.
By the union of the Manas with the Atma, in which the
JnanI sees all things, Rajayogasamadhi is attained.

The Hathayogapradlpika says that on perfection being
attained in Hatha the body becomes lean and healthy, the
eyes are bright, the semen is concentrated, the Nadls are
purified, the internal fire is increased, and the Nada
sounds above-mentioned are heard. 2 These sounds (Nada)
issue from Anahata Chakra in the cardiac region, for it is
here that the Shabdabrahman manifested by Vayu and in
association with Buddhi, and of the nature of manifested
Nada endowed with a special motion (Visliesha Spanda),
exists as Madhyama speech. Though sound (Shabda) is
not distinct and heard by the gross senses until it issues in
the form of Vaikharl speech, the Yogi is said to hear this
subtle Nada when, through the various Bandhas and
Mudras described, Prana and Apana have united in the
Sushumna. This combined Prana and Nada proceed up-
wards and unite with Bindu.

There is a particular method by which Laya (absorp-
tion) is said to be attained by hearing the various bodily
sounds. 3 The Yogi in Muktasana and with Shambhavl

Blbhatsa (disgust), Raudra (wrath), to which Mammathabhatta, author
of the K&vyaprakasha, adds Shanti (peace). What the Yogi enjoys is
that supersensual bliss which manifests on the earthly plane as material
Shringara.

1 Ibid., Fifth Upadesha, v. 82.

* Ch. II, v. 78.

3 As the Nadabindu Up. says, the sound controls the mind which
roves in the pleasure-garden of the, senses.

practice (yoga: laya-krama) ' 221

Mudra concentrates on the sounds heard in the right ear ;
then after closing the sense apertures by Shanmukhl Mudra
and after Pranayama a sound is heard in the Sushumna.
In this Yoga there are four stages. When the Brahma-
granthi has been pierced, the sweet tinkling sound of orna-
ments is heard in the ethereal void (Shunya) of the heart ;
in the second stage the Prana united with Nada pierces the
Yishnugranthi. In this, the further void (Atishunya) of
the thoracic region, sounds are heard like those of a kettle-
drum. In the third stage a drum-like sound (Mardala) is
heard in the Ajna or Mahashunya, the seat of all powers
(Siddhis). Then the Prana, having forced the Rudragranthi
or Ajna, goes to the abode of Ishvara. On the insetting of
the fourth stage, when the Prana goes to Brahmarandhra,
the fourth or Nishpatti state occurs. During the initial
stages the sounds are loud, and gradually become very subtle.
The mind is kept off all external objects, and is centred first
on the loud and then on the subtle sounds. The mind thus
becomes one with Nada, on which it is fixed. Nada is thus
like a snare for catching a deer, for like a hunter it kills the
mind. It first attracts it and then slays it. The mind
absorbed in Nada is freed from Vrittis . 1 The Antahkarana,
like a deer, is attracted to the sound of the bells, and, re-
maining immovable, the Yogi like a skilful archer kills
it by directing his breath to the Brahmarandhra through
the Sushumna, which becomes one with that at which it is
aimed. Chit exists within these sounds, which are its
Shaktis, and by union with Nada the self-effulgent Chaitanya
(Consciousness) is said to be attained. As long as sound
is heard the Atma is with Shakti. The Laya state is

1 As the Amritan&da Upanishad says (v. 24), the Akshara (im-
perishable) is that which is Aghosha (without sound), which is neither
vowel nor ^consonant and isjnot uttered.

222 THE SIX CENTRES AND THE SERPENT POWER

soundless . 1 There are also other methods 2 by which Laya is
achieved, such as Mantrayoga, or the recitation of Mantras
according to a particular method.

Layayoga is the third and higher form of Hathayoga,
which, in connection with other auxiliary Hatha processes,
is the subject-matter of the works here translated. Both
Saohchidananda or Shiva and Sachchidananda or Shaktl
are present in the body, and Layayoga consists in the control
of Chittavritti by merging the Prakriti Shakti in the Purusha
Shakti according to the laws which govern the Pinda (indi-
vidual — Vyashti) and Brahmanda (cosmic — Samashti) bodies
and thereby gaining Liberation (Moksha).

As in the case of the preceding systems, Layayoga has
special features of its own . 3 Speaking in a general way, ordi-
nary Hathayoga is specially, though not exclusively, concern-
ed with the physical body, its power and functions ; and
affects the subtle body through the gross body, Mantrayoga is
specially, though not exclusively, concerned with the forces
and powers at work outside, though affecting the body. Laya-
yoga deals with the supersensible Pithas (seats or centres)
and the supersensible forces and functions of the inner world
of the body. These Pithas, or seats of the Devatas, are the
Chakras already described, ranging from the Sahasrara, the
abode of the unattached (Nirlipta) Sachchidanandamaya
Paramatma to the Muladhara, the seat of Prakriti- Shakti,
called KulakundalinJ in the Yoga Shastras. The object of
this Yoga is therefore to take and merge this Shakti in
Purusha when Samadhi is attained. In Hathayoga the
contemplation of “ Light ” is in particular prescribed,

3 Hathayogapradlpika, Ch. IV, vv. 65—102.

3 Amritan&da Upanishad, Ch. IV, v. 66. says that Shiva has given
out a quarter of a crore (2,500,000) of ways for the attainment of Laya,
though Nftda is the best of them all.

3 See Dharma Praehara Series, 9.

practice (yoga : laya*krama)

223

though, as already stated, its Dhyana is threefold. In
Mantrayoga the material forms in which Spirit clothes
Itself are contemplated. After Prakriti-Shakti in the form
of KulakundalinI has, according to this method of Layayoga,
been roused by constant practice, its reflection is manifested
as a Light between the eyebrows, which when it is fixed by
practice and contemplation becomes the subject of Bindu-
dhyana. Kundall is aroused by various Hatha and other
processes hereafter described. Methods are followed which
are common to all the systems, such as Yama, Niyama,
Asana, though only a limited number of these and of the
Mudras of Hathayoga are used. These belong to the physi-
cal processes (Sthfila Kriya), and are followed by Prana-
yama , 1 Pratyahara, Dharana, Dhyana (on Bindu), which are
super-physical exercises (Sukshma Kriya). In addition to
these are certain features peculiar to this Yoga. There are >
besides those already noted, Svarodaya, or the science relat-
ing to the Nadls ; Panchatattva Chakra, Sukshmaprana,
and the like inner forces of nature ; and the Layakriya,
leading through Nada and Bindu to the Samadhi, which is
called Mahalaya.

The hearing of the Nada sounds is included under
Pratyahara, and under Dharana the rousing of Kundall. As
Japa, or recitation of Mantra, is the chief element in Mantra-
yoga, and Pranayama in the ordinary Hathayoga, so
Dharana is, with the last as a preliminary, the most im-
portant part of Layayoga. It is to be observed, however,
that Pranayama is only a preliminary method to secure
mastery of the breath. It is the lower door at which the
already perfect in this matter need not enter. Some process-
es described are for practice' (Sadhana) only. An expert

1 Of the several forms of Pranayama given in Hathayoga, it is said,
that only two are employed in Layayoga.

224 THE SIX CENTRES AND THE SERPENT POWER

(Siddha) can, it is said, raise and lower Eundall Shakti
within an hour.

^It' is said that as Ananta, the Lord of Serpents, sup-
ports the whole universe, so is KundalinI, “ by whom the
body is supported,” 1 * the support of all Yoga practice/ and
that “as one forces open a door with a key,” so the Yogi
should force open the door of liberation (Moksha), by the aid
of KundalinI 3 (the coiled one), who is known by various
names, such as the Shakti, Ishvarl (Sovereign Lady), Kuti-
langl (the crooked one), Bhujangi (serpent), Arundhatl
(unstayable helper to good action ). 3 This Shakti is the
Supreme Shakti (Parashakti) in the human body, embody-
ing all powers and assuming all forms. Thus the sexual
force is one of such powers and is utilized. Instead, how-
ever, of descending into gross seminal fluid, it is conserved
as a form of subtle energy, and rises to Shiva along with
Prana. It is thus made a source of spiritual life instead of
one of the causes of physical death. With the extinction
of sexual desire, mind is released of its most powerful bond . 1

She the “ Serpent Power ” sleeps coiled up in the Mula-
dhara, closing with Her mouth the entry to the Sushumna
called the “ door of Brahman ” (Bralimadvara). She sleeps
above what is called the Kanda or Kandayoni, which is four
fingers in length and breadth, and is covered by a “ soft

1 Yarftha Upanishad, Ch. V.

3 Hathayogapradipika, Ch. Ill, v. 1 : Sarvesham yogatantr&nam
tathadhara hi Kundali.

3 Hathayogapradipika, Ch. Ill, v. 105 : *

Udghatayet kapAtan tu yatha kunchikaya hathat.

KundalinyA tatha yogi mokshadvaram vibhedayet.

The same verse occurs in Ch. Ill, v. 5, of the Gheranda Samhita.

The Yogakundall Up., Ch. I, calls Sarasvatl Arundhatl, saying that
it is by arousing Her that Kundali is aroused. When Kundali wishes
to go up nothing can stop Her. Therefore She is called Arundhatl,
which is also the name of a Nadi.

* Yogakundall Upanishad, Ch, I.

PRACTICE (YOGA: LAYA-KRAMA)

225

white cloth ” — that is, membrane like the egg of a bird. It
is generally described as being two fingers (Anguli) above
the anus (Guda) and two fingers below the penis (Medhra). 1
From this Kanda spring the 72,000 Nadls which here both
unite and separate. KulakundalinI is the Shabdabrahman,
and all Mantras are Her manifestation (Svarupavibhuti).
For this reason one of the names of this, the Mantradevata,
whose substance is “ letters ” is Matrika — that is, the
Genetrix of all the universes. She is Matrika, for She is the
Mother of all and not the child of any. She is the World-
consciousness (Jagachchaitanya), the Yirat consciousness of
the world as whole. 2 Just as in space sound is produced by
movements of air, so also in the ether within the Jiva’s body
currents flow, owing to the movements of the vital air
(Pranavayu), and its inward and outward passage as inhala-
tion and exhalation. Verse 12 describes KundalinI as the
revered supreme Parameshvarl (Sovereign Lady), the Omni-
potent Kala 3 in the form of Nadashakti. She, the subtlest
of the subtle, holds within Herself the mystery of creation, 4 5
and the stream of Ambrosia which flows from the attribute-
less Brahman. By Her radiance the universe is illumined,
and by it eternal consciousness is awakened * — that is.
She both binds as Creatrix (Avidya Shakti) and is the means

1 As given by Yajnavalkya, cited in Commentary to v. 118, Ch. Ill,
of Hathayogapradlpika, which also refers to tho Gorakshashataka. The
verse itself appears to fix its position as between the penis and navel
(Nabhi), twelve fingers (Vitasti) above the Mulasthana. Kanda is also
applied to the seat of Prana, the heart (see Shatcbakranirupana, v. 8).

9 See Vol. II, “ Principles of Tantra,” Ch. XI, XII, et seq. It is
because She is Mantradevata that She is roused by Mantra.

3 See “ Garland of Letters ” as to the Kal&s.

4 She is creation itself (Srishtirupa), vv. 10, 11, post, in Her are
creation, maintenance, and dissolution (Srishtisthitilayatmika), ib.

5 For She is also beyond the universe (Vishvatits), and is Conscious-
ness itself (Jnftnarupft), ib. As such She is thought of as going up-
wards, as in descending She creates and binds.

15

226 THE SIX CENTRES AND THE SERPENT POWER

aB Vidya Shakfci whereby Liberation may be attained. For
this reason it is said in the Hathayogapradipika that She
gives liberation to Yogis and bondage to the ignorant. For
he who knows Her knows Yoga, and those who are ignorant
of Yoga are kept in the bondage of this worldly life. As vv. 10
and 11 of the Shatchakranirupana say : “ She the World-
charmer is lustrous as lightning ; Her sweet murmur is like
the indistinct hum of swarms of love-mad bees. 1 She is the
source of all Speech. It is She who maintains all the beings
of the world by means of inspiration and expiration, 2 and
shines in the hollow 7 of the Mula lotus like a chain of
brilliant lights.” Mantras are in all cases manifestations
(Vibhuti) of KulakundalinI Herself, for She is all letters and
Dhvani 3 and the Paramatma Itself. Hence Mantras are
used in the rousing of Kundalinl. The substance of Mantras
is the Eternal Shabda or Consciousness, though their
appearance and expression is in words. Words in themselves
seem lifeless (Jada), but the Mantra power which they em-
body is Siddha — that is, the truth and capable of teaching
it, because it is a manifestation of Chaitanya, which is
Satya Itself. So Veda, whieh is the formless (Amurti)
Brahman in Veda-form (Vedamurti), is the self-illumined
Principle of Experience 4 (Chit) itself, and is displayed in
words (Siddhashabda) which are without human authorship

Vishvanatha the Commentator says that She makes this sound
when awakened. According to the Commentator Shankara, this indi-
cates the Vaikharl state of Kundalinl.

, Thus, Prana and Apana are declared to be the maintainers of
animate being (v. 8, post).

5 See “ Principles of Tantra,” Vol. II, Ch. XI and XII.

Veda is one with Chaitanya. As Shankara says (comm. Trishatl
v. 19), dealing With the Panohadashi Mantra: Sarve veda yatra ekam
bhavanti, etc. Shrutya vedasya atmabhedena svaprakashataya.

PRACTICE (yoga : laya-krama)

m

(Apaurusheya), 1 incessantly revealing knowledge * of the
nature of Brahman, or Pure Being, and of Dharma, 8 or
those principles and laws, physical and psychical and spirit-
ual, by which the universe is sustained (Dharyate). And
so the Divine Mother is said to be Brahman-knowledge
(Brahmavidya) in the form of that immediate experience 4
which is the fruit of the realization of the great Vedantic
sayings (Mahavakya). 5 As, notwithstanding the existence
of feeling-consciousness in all things, it does not manifest
without particular processes, so, although the substance of
Mantras is feeling-consciousness, that feeling-consciousness
is not perceptible without the union of the Sadhaka’s
Shakti (derived from Sadliana) with Mantrashakti. Hence
it has been said in the Sharada Tilaka : “ Although Kula-
kundalinl whose substance is Mantras, shines brilliant as
lightning in the Muladhara of every Jlva, yet it is only in
the lotuses of the hearts of Yogis that She reveals Herself
and dances in Her own joy. (In other cases, though exist-
ing in subtle form), She does not reveal Herself. Her
substance is all Vedas, all Mantras, and all Tattvas. She is
the Mother of the three forms of energy, ‘ Sun,’ ‘ Moon,’ and
4 Fire,’ and Shabdabrahman Itself.” KundalinI is therefore
the mightiest manifestation of creative power in the human

1 And because it is without such authorship and is “ heard ” only, it
is called Shruti (“ what is heard ”) : Shruyate eva na tu kena chit
kriyate (Vachaspati Misra in Sankhya Tattva Kaumudl) ; and see the
Yamala cited in Prfinaf oshinT, 19 : “ Veda is Brahman ; it came out as
His breathing.”

* The term Veda is derived from the root vid, to know.

* Veda, according to Vedanta, is that word without human author-
ship which tells of Brahman and Dharma : Dharmabrahmapratipadakam
apaurusheyam vakyam.

4 Sakshatkara — that is, Nirvana Experience (Aparoksha-jnana)
as opposed to indirect (paroksha) or merely intellectual knowledge.

5 Vedanta- mahavakyajanya-sakshatkararupa-brahmavidya (Shanka-
ra’s Comm, on TrishatT, v. 8). The Vedanta here means Upanishad,
and not any particular philosophy so called. ’

228 THE SIX CENTRES AND THE SERPENT POWER

body. Kundall is the Shabdabrahman — that is, Atma as
manifested Shakti — in bodies, and in every power, person,
and thing. The Six Centres and all evolved therefrom are
Her manifestation. Shiva “ dwells ” in the Sahasrara. The
latter is the upper Shiichakra, as the six centres are the
lower. Yet Shakti and Shiva are one. Therefore the body
of KundalinI Shakti consists of eight parts (Angas) — namely,
the six centres of psychic and physical force, Shakti, and
Sadashiva Her Lord . 1 In the Sahasrara Kundall is merged
in the Supreme Atma- Shakti. KundalinI is the great
Pranadevata or Lord of Life which is Nadatma, and if
Prana is to be drawn up through the “ middle path,” the
Sushumna, towards the Brahmarandhra, it must of necessity
pierce the lotuses or Chakras which bar the way therein.
KundalinI being Pranashakti, if She is moved Prana is
moved.

The Asanas, Kumbhakas, Bandhas, and Mudras, are
used to rouse KundalinI, so that the Prana withdrawn from
Ida and Pingala may by the power of its Shakti, after entry
into the Sushumna or void (Shunya), go upwards towards
the Brahmarandhra 2 . The Yogi is then said to be free of
the active Karma, and attains the natural state , 3 The ob-
ject, then, is to devitalize the rest of the body by getting the
Prana from Ida and Pingala into Sushumna, which is for
this reason regarded as the most important of all the Nadls
and “ the delight of the Yogi,” and then to make it ascend
through the lotuses which “ bloom ” on its approach. The
body on each side of the spinal column is devitalized, and
the whole current of Prana thrown into that column. The

1 See Lakshmldhara’s Comm, on v. 9, Anandalaharl. Dindima on
v. 86, ib., says that the eight forms are the six (Mind to “ Earth ”), the
Sun and Moon.

* HathayogapradTpika, Ch. IV, v. 10.

* Ib., y. 11 ; upon what follows refer also to Ch. IV, ib. passim.

practice (yoga : laya-krama)

229

Manonmani state is said to arise with the dissolution
(Laya) of prana, for on this ensues Laya of Manas. By daily
practising restraint of Prana in Sushumna the natural effort
•of the Prana along its ordinary channels is weakened and the
mind is steadied. For when there is movement (Pari-
spanda) of Prana there is movement of mind ; that is, it feeds
upon the objects (Vishaya) of the objective world.

But when Prana is in Sushumna “ there is neither day
nor night,” for “ Sushumna devours time ”. 1 When there
is movement of Prana (Pranaspanda), there is no cessation
of Vritti (mind functioning). And, as the Yogavashishtha
says, so long as Prana does not cease to exist there is
neither Tattvajnana nor destruction of Vasana, the subtle
cause of the will towards life which is the cause of rebirth.
For Tattvajnana, or supreme knowledge, is the destruction
of both Chitta and Vasana . 2 Restraint of breath also ren-
ders the semen firm. For the semen fluctuates as long as
Prana does so. And when the semen is not steady the
mind is not steady . 3 The mind thus trained detaches itself
from the world. These various results are said to be
achieved by rousing KundalinI, and by the subsequent pro-
cesses for which She is the “ key “ As one forces open;)
a door with a key, so the Yogi should force open the door
of Liberation by Kundalini.” 4 For it is She who sleeps in
the Muladhara, closing with Her mouth the channel
(Sushumna) by which ascent may be made to the Brahma-
randhra. This must be opened when the Prana naturally
enters into it. “ She, the ‘ young widow’, is to be despoiled

1 lb., vv. 16 and 17, Commentary thereto.

* lb., vv. 19—21, and Commentary (Tattvajnanam mano-nasho
vasanakshaya eva cha).

3 See ante, and Varaha Up., Ch. V.

4 lb., Ch. Ill, v. 106. See Bhutashuddhi Tantra cited under v. 50,

post.

280 THE SIX CENTRES AND THE SERPENT POWER

foroibly.” It is prescribed that there shall be daily practioe,
with a view to acquiring power to manipulate this Shakti . 1

sfj It generally takes years from the commencement of the-
practice to lead the Shakti to the Sahasrara, though in
exceptional oases it may be done in a short time . 2 At first
She can only be led to a certain point, and then gradually
higher. He who has led Her to a particular centre can
reach the same centre more easily at the next attempt. But
to go higher requires further effort. At each centre a parti-
cular kind of bliss (Ananda) is experienced, and particular
powers, suoh as the conquest of the elementary forms of
sensible matter (Bhuta) are, it is said, gained, until at the
Ajna centre the whole universe is experienced. In the
earlier stages, moreover, there is a natural tendency of the
Shakti to return. In the continued practice facility and
greater control are gained. Where the Nadls are pure it is
easy to lead Her down even from the Sahasrara. In the'
perfection of practice the Yogi can stay as long as he will
in the Sahasrara, where the bliss is the same as that ex-
perienced in Liberation (subject in this case to return), or
he may transfer himself into another body, a practice known
to both the Indian and Tibetan Tantras, in the latter of ’
which it is called Phowa.

The principle of all the methods to attain Samadhi
is to get the Prana out of Ida and Pingala. When this
is achieved these Nadls become “ dead,” because vitality
has gone out of them. The Prana then enters the SushumufL
and, after piercing by the aid of KundalinI, the six Chakras
in the Sushumna becomes Laya or absorbed in the Sahas-
rara. The means to this end, when operating from the
Maladhara, seem to vary in detail, but embody a common

1 Ib„ Ch. Ill, v. 112 et seq.

* As related by a Yogi from a Girnar speaking of his own case.

practice (yoga: laya-krama)

281

principle — namely, the forcing of Prana downward and
Apana upwards 1 (that is, the reverse of their natural direc*
tions) by the Jalandhara and Mula Bandha, or otherwise,
when by their union the internal fire is increased. The
position seems to be thus similar to a hollow tube in which
a piston is working at both ends without escape of the
central air, which thus becomes heated. Then the Serpent
Force, KundalinI, aroused by the heat thus generated, is
aroused from Her potential state called' “ sleep,” in which
She lies curled up ; She then hisses and straightens Her-
self, and enters the Brahmadvara, or enters into the
Sushumna, when by further repeated efforts the Chakras
in the Sushumna are pierced. This is a gradual process
which is accompanied by special difficulties at the three
knots (Granthis) where Mayashakti is powerful, particularly
the abdominal knot, the piercing of which may, it is
admitted, involve considerable pain, physical disorder, and
even disease. As already explained, these “ knots ” at’e
the points at which converge the Chakras of each of the
three groups. Some of the above-mentioned processes are
described in the present work, to which we now proceed, and
which on this matter may be summarised as follows :

The preliminary verse (and in the reference to the verses
I include the Commentary) says that only those who are
acquainted with the Six Lotuses can deal with them ; and
the first verse says that Yoga by means of the method
here described cannot be achieved without knowledge of
the Chakras and Nadls. The first verse says that the Brah-
man will be realized. The next question is, How is this
effected ? The Commentator in the preliminary verse says
that the very merciful Purnananda SvamI, being wishful to
rescue the world sunk in the mire of misery, has undertaken
the task firstly of instructing it as regards the union of the
1 See Varilha Upanisliad, Cb. III.

232 THE SIX CENTRES AND THE SERPENT POWER

Shakti EundalinI with the vital centres, or Chakras, and
seeondly of imparting that knowledge of Brahman (Tattva-
jnana) which leads to Liberation. The former — that is,
knowledge concerning the Chakras, and so forth — is the
“ first shoot ” of the Yoga plant. Brahman, as the Com-
mentator says, is the Supreme Consciousness which arises
upon the acquisition of knowledge. The first cause of such
knowledge is an acquaintance with and practice of the
Tantrik Yoga Sadhana which is concerned with the Chakras,
Nadls, and KundalinI ; the next cause is the realization of
that Sadhana by the rousing of KundalinI ; and the final
result is experience as Brahman, which is the effect of the
action of KundalinI, who is the Shakti or power of Will
(Ichchha), Action (Kriya), and Knowledge (Jnana), and exists
in forms both subtle and gross. Mind is as much one of the
forms of Kundall as is that which is called “ matter ”. Both
are equally products of Prakriti-shakti, which is a grosser
form of the Nadamayl Shakti. Kundall takes the form of
the eight Prakritls . 1 The Power which is aroused is in it-
self (Svarupa) Consciousness, and when aroused and taken
to the upper cerebral centre is the giver of true knowledge
‘(Svarupa Jnana), which is the Supreme Consciousness, '{j

The arousing of this force is achieved both by will and
mind power (Yogabala), accompanied by suitable physical
action. The Sadhaka 2 sits himself in the prescribed Asana
and steadies his mind by the Khecharl Mudra, in which
concentration is between the eyebrows. Air is inhaled
(Pftraka) and then retained (Kumbhaka). The upper part
of the body is then contracted by Jalandharabandha,*
so that the upward breath (Prana) is checked. By this

1 Sh&ndilya Upanishad, Ch. I ; Yogakundall Up., Ch. I.

* The account here given follows and amplifies the text. See Com-
mentary to v. 60, post.

* Vide ante and Dhyftnabindu Up.

practice (yoga: laya-krama)

238

contraction the air so inhaled is prevented from escape. The
air so checked tends downwards. When the Yogi feels that
the air within him, from the throat to the belly, is tending
downwards through the channels in the Nadls, the escape
•of Vayu as Apana is again checked by the Mulabandha and
AshvinI Mudra, in which the anal muscle is contracted.
The air (Vayu) thus stored becomes an instrument by which,
under the direction of mind and will, the potentialities of
the vital force in the Muladhara may be forced to realiza-
tion. The process of mental concentration on this centre
is described as follows : With mental Japa of the Mantra
prescribed and acquisition thereby of Mantrashakti, Jivatma
(individual Consciousness), which is thought of as being in
the shape of the tapering flame of a lamp, is brought from
the region of the heart to the Miiladhara. Jivatma here
spoken of is the Atma of the subtle body — that is, the
Antahkarana or mind as Buddhi (including therein Aham-
kara) and Manas, the faculties of sense (Indriya) or mind
operating to receive impression through the sense organs,
and Prana ; l the constituents of the second, third, and fourth
bodily sheaths. Following such concentration and impact
•of the retained Vayu on this centre, the Vayu is again raised
with the Blja “Yam”. A revolution from left to right is
given to the “air of Kama” or Kandarpa (Kamavayu.) 2
This is a form of Ichchha Shakti. This, the pressure of
the Prana and Apana held in Kumbhaka, the natural heat
arising therefrom, and the Vahni Blja (Fire Mantra) “ Ram ”,
kindle the fire of Kama (Kamagni). The fire encircles and
arouses the slumbering serpent KundalinI, who is then, in
the language of the Shastra, seized with the passion of
^desire ” for Her Spouse, the Parahamsah or Paramashiva.

1 According to the Vedantik definition ; or the five Tanmatras,
according to Sankhya. The Chitta (mind) therefore enters Sushumna
along with Pr&na (Yogatattva Upanishad and Dhyanabindu Up.).

A form of Ap&na Vayu.

236 THE SIX CENTRES AND THE SERPENT POWER

i is the Shakti of the mental and psychic or subtle body
l(Hiranyagarbha), and in the region of the Sahasrara She
jis the Shakti of the “ spiritual ” plane (Ishvara), which,
though itself in its Shiva aspect undifferentiated, contains in
its Power-aspect all lower planes in a concealed potential
state. The Maya Tantra (see v. 61, post ) says that the four
sound-producing Shaktis — namely, Para, PashyantI, Madh-
yama, and Vaikhari — are Kundall Herself (Kundalinya-
bhedarupa). Hence, when Kundall starts to go to Sahasrara,
She in Her form as Vaikhari bewitches Svayambhu Linga ;
She then similarly bewitches Bana Linga in the heart as
Madhyama and Itara Linga in the eyebrows as PashyantI.
Then, when She reaches the stage of Parabindu, She attains
the state of Para (Parabhava). V/

'0 The upward movement is from the gross to the more
subtle, and the order of dissolution of the Tattvas is as
follows : PrithivI with the Indriyas (smell and feet), the
latter of which have PrithivI (the earth as ground) as their
support, is dissolved into Gandha Tattva, or Tanmatra of
smell, which is in the Miiladhara ; Gandha Tattva is then
taken to the Svadhishthana, and it, Ap, and its connected
Indriyas (taste and hands), are dissolved in Rasa (Taste)
Tanmatra ; the latter is taken to the Manipura and there
Rasa Tattva, Tejas, and its connected Indriyas (sight and
anus), are dissolved into Rupa (Sight) Tanmatra ; then the
latter is taken into the Anahata, and it, Vayu, and the con-
nected Indriyas (touch and penis), are dissolved in Sparsha
(Touch) Tanmatra ; the latter is taken to the Vishuddha,
and there it, Akasha, and associated Indriyas (hearing and
mouth), are dissolved in the Shabda (Sound) Tanmatra ; the
latter is then taken to the Ajna, and, there and beyond, it
Manas are dissolved in Mahat, Mahat in Sukshma Prakriti,
and the latter is united with Parabindu in the Sahasrara.
In the case of the latter merger there are various stages

practice (yoga : laya-krama)

237

which are mentioned in the text (v. 52), as of Nada into
Nadanta, Nadanta into Vyapika, Vyapika into SamanI,
SamanI into Unman!, and the latter into Vishnnvaktra or
Pumbindu, which is also Paramaslxiva. 1 When all the
letters have been thus dissolved, all the six Chakras are dis-
solved as the petals of the lotuses bear the letters.

On this upward movement, Brahma, Savitrl, Dakin!,
the Devas, Matrikas, and Vrittis, of the Mfiladhara, are
absorbed in KundalinI, as is also the Mahlmandala or Pri-
thivi, and the PrithivI Blja “ Lam ” into which it passes.
For these Bljas, or sound powers, express the subtle Mantra
aspect of that which is dissolved in them. Thus “ earth ”
springs from and is dissolved in its seed (Blja), which is
that particular aspect of the creative consciousness, which
propelled it. The uttered Mantra (Vaikhaii Shabda) or
“ Lam ” is the expression in gross sound of that.

When the Dev! leaves the Muladhara, that lotus, which
by reason of the awakening of KundalinI and the vivifying
intensity of the Pranik current had opened and turned its
flower upwards, again closes and hangs its head downwards.
As KundalinI reaches the Svadhishthana, that lotus
opens out and lifts its flower upwards. Upon Her entrance.
Vishnu, Lakshml, Sarasvatl, Rakini, Matrikas and Vritti,
Vaikunthadhama, Goloka, and the Deva and Dev! residing
therein, are dissolved in the body of KundalinI. The
PrithivI or Earth Blja “ Lam ” is dissolved in the Tattva
water, and water converted into its Blja “ Vam ” remains
the body of KundalinI. When the Devi reaches the Mani-
Pura Chakra or Brahmagranthi, all that is in that Chakra
merges in Her. The Varuna Blja “Vam” is dissolved
in fire, which remains in Her body as the Blja “ Ram
The Shakti next reaches the Anahata Chakra, which is
known as the Knot of Vishnu (Vishnugranthi), where also

1 See as to all these Shaktis of the Pranava, the “Garland of Letters’*.

288 THE SIX CENTRES AND THE SERPENT POWER

t

all whioh is therein is merged in Her. The Bija of Fire
“ Ram ” is sublimed in air, and air converted into its Bija
“ Yam ” is absorbed in Kundalinl. She then ascends to the
abode of Bharatl or Sarasvatl, the Vishuddha Chakra.
Upon Her entrance, Ardhanaiishvara Shiva, ShakinI, the 16
vowels, Mantra, etc., are dissolved in Her. The Bija of Air
“ Yam ” is dissolved in ether, which, itself being transform-
ed into the Bija “ Ham,” is merged in the body of Kundalinl
Piercing the concealed Lalana Chakra, the Devi reaches the
Ajna known as the “ Knot of Rudra ” (Rudragranthi), where
Paramashiva, Siddhakall, the Devas, and all else therein,
are dissolved in Her. At length the Bija of Yyoma (ether)
or “ Ham ” is absorbed into the subtle Tattvas of the Ajna,
and then into the Devi. After passing through the Rudra-
granthi, Kundalinl unites with Paramashiva. As She pro-
ceeds upwards from the two-petalled lotus, the Niralamba-
purl, Pranava, Nada, and so forth, are merged in the Devi.
She has thus in Her progress upwards absorbed in Herself
the twenty-three Tattvas, commencing with the gross ele-
ments, and then remaining Herself Shakti as Consciousness,
the cause of all Shaktis, unites with Paramashiva whose
nature is one with Hers.

By this method of mental concentration, aided by the
physical and other processes described, the gross is absorb-
ed into the subtle, each dissolving into its immediate cause
and all into the Chidatma or the Atma which is Chit. In
language borrowed from the world of human passion, which
is itself but a gross reflection on the physical plane of cor-
responding, though more subtle, supersensual activities
and bliss, the Shakti Kundalinl who has been seized by
desire for Her Lord is said to make swift way to Him, and,
kissing the lotus mouth of Shiva, enjoys Him (S. N., v. 51).
By the term Samarasya is meant the sense of enjoyment
arising from the union (Samarasya) of male and female.

PRACTICE (YOGA : LAYA-KRAMA)

239

This is the most intense form of'physical delight represent-
ing on the worldly plane the Supreme Bliss arising from
the union of Shiva and Shakti on the “ spiritual ” plane.
So Daksha, the Dharmashastrakara, says : “ The Brahman
is to be known by Itself alone, and to know It is as the
bliss of knowing a virgin.” 1 Similarly, the Sadhaka in Laya-
siddhiyoga, thinking of himself as Shakti and the Para-
inatma as Purusha, feels himself in union (Sangama) with
Shiva, and enjoys with him the bliss which is Shringararasa,
the first of the nine Rasas, or the love sentiment and bliss.
This Adirasa (Shringara) which is aroused by Sattvaguna 3
is impartite (Akjianda), self-illuminating (Svaprakasha),
bliss (Ananda) whose substance is Chit (Chinmaya ). 3 It
is so intense and all-exclusive as to render the lover un-
conscious of all other objects of knowledge (Vedyantara-
sparsha-shunyah), and the own brother 4 of Brahma-bliss
(Brahmasvadasahodara)/’ But as the Bralima-bliss is
known only to the Yogi, so, as the Alamkara Shastra last
cited observes, even the true love-bliss of the mortal world
“is known to a few knowers only” (Jneyah kaishchit
pramatribhih), such as poets and others. Sexual as well
as other forms of love are reflections or fragments of the

Brahman-bliss, v/

j

1 Svasamvedyam etad brahma kuin&rl-strl-sukham yatka, cited in
Commentary to v. 15 of Ch. I of the Hathayogapradlpika.

2 So all the eight Bhavas commencing with Sveda. Stambha, includ-
ing the well-known Romancha or thrill in which the hair stands on
end (Pulaka), the choking voice (Svarabhanga), pallor (Vaivarnaya), and
so forth, are all Sattvik. The objection of an Indian friend, that these
Bhavas jcould not be Sattvik inasmuch as Sattva was “ spiritual,” is an
apt instance of the disassociation from Indian thought effected by
English education and the danger of rendering the terms of Sanskrit
into English.

3 It is not a TSmasik thing such as dream or madness, etc.

4 Sahodara — that is, brothers born of the same mother. Sexual-
bliss is the reflection (faint comparatively though it be) of forraless-
Brahman bliss of Which it is a form.

3 Sahitya Darpana, Ch. III.

240 THE SIX CENTRES AND THE SERPENT POWER

^This union of the Sbakti KundalinI with Shiva in the
body of the Sadhaka is that coition (Maithuna) of the Sat-
tvika Panchatattva which the Yoginl Tantra says is “ the
best of all unions for those who have already controlled
their passions,” and are thus Yati. 1 Of this the Brihat
Shrikrama {vide S. N., v. 51, post) says : “ They with the
eye of knowledge see the stainless Kala united with Chida-
nanda on Nada. He is the Mahadeva, white like a pure
crystal, and is the effulgent Cause (Vimbarupanidana), and
She is the lovely woman of beauteous limbs which are list-
less by reason of Her great passion.” On their union nectar
(Amrita) flows, which in ambrosial stream runs from the
Brahmarandhra to the Muladhara, flooding the Kshudra-
brahmanda, or microcosm, and satisfying the Devatas of its
Chakras. It is then that the Sadhaka, forgetful of all in
this world, is immersed in ineffable bliss. Refreshment,
increased power and enjoyment, follows upon each visit to
the Well of Life.

In the Chintamanistava, attributed to Shri Shankara-
oharya, it is said : “ This family woman ( i.c ., KundalinI),
entering the royal road (i.e., Sushumna), taking rest at
intervals in the sacred places (i.e., Chakras), embraces the
Supreme Husband (Parashiva) and makes nectar to flow
(i.e., from the Sahasrara).”

The Guru’s instructions are to go above the Ajna
Chakra, but no special directions are given : for after this
Chakra has been pierced, the Sadhaka can, and indeed
must, reach the Brahmasthana, or abode of Brahman,
unaided by his own effort. Above the Ajna the relationship
of Guru and Shishya (Master and disciple) ceases. Kunda-
linI having pierced the fourteen “ Knots ” (Granthis) — viz.,

1 Ch. VI :

Sahasrsiropari bindau kundalya melanam shive.

Maithunam paramam dravyam yatlnSm pariklrtitam.

practice (yoga: laya-krama)

241

-three Lingas, six Chakras, and the five Shivas whioh they
contain, and then Herself drunk of the nectar which issues
from Parashiva, returns along the path whence She came to
Her own abode (Mfiladhara). 1 As She returns She pours
from Herself into the Chakras all that She had previously
absorbed therefrom. In other words, as Her passage up-
wards was Layakrama, causing all things in the Chakras to
pass into the Laya state (dissolution), so Her return is
Srishtikrama, as She “ recreates ” or makes them manifest.
In this manner She again l’eaches the Muladhara, when all
that has been already described to be in the Chakras appears
in the positions which they occupied before Her awakening.
In fact, the descending Jivatma makes for himself the
idea of that separated multiple and individualized world
which passed from him as he ascended to and became one
with the Cause. She as Consciousness absorbs what She as
conscious Power projected. In short, the return of Kunda :
linl is the setting again of the Jivatma in the phenomenal
world of the lowest plane of being after he had been raised
therefrom in a state of ecstasis, or Samadhi. The Yogi
thus knows (because he experiences) the nature and state
of Spirit and its pathway to and -from the; M&yik and
Embodied world. In this Yoga there is. a gradual process of
involution of the gross world with its elements into its
Cause. Each, gross element (Mahabhfxta), together with
the subtle element (Tanmatra) from which it proceeds and
the connected organ of sense (Indriya), is dissolved into the
next above it until the last element, ether, with the Tan-
matra sound and Manas, are dissolved in Egoism (Aham-
kara), of which they are Yikritis. Ahamkara is merged in
Mahat, the first manifestation of creative ideation, and the
latter into Bindu, which is the Supreme Being, Conscious-
ness, and Bliss as the creative Brahman. Kundall when

‘ As to the Samaya practice, v. post, p. 220 et s eq.

16

242

THE SIX CENTRES AND THE SERPENT POWER

aroused is felt as intense heat. As KundalinI ascends, the
lower limbs become as inert and cold as a corpse ; so also
does every part of the body when She has passed through
and leaves it. This is due to the fact that She as the
Power which supports the body as an organic whole is
leaving Her centre. On the contrary, the upper part of the
head becomes “ lustrous,” by which is not meant any
external lustre (Prabha), but brightness, warmth, and ani-
mation. When the Yoga is complete, the Yogi sits rigid
in the posture selected, and the only trace of warmth to be
found in the whole body is at the crown of the head, where
the Shakti is united with Shiva. Those, therefore, who are
sceptical can easily verify some of the facts should they be
fortunate enough to find a successful Yogi who will let
them see him at work. They may observe his ecstasis and
the coldness of the body, which is not present in the case
of what is called the Dhyana Yogi, or a Yogi operating by
meditation only, and not rousing KundalinI. This cold is
an external and easily perceptible sign. Its progression
may be seen, obviously denoting the passing away of some-
thing which supplied the previous heat. The body seems
lifeless, indicating that its supporting power has (though
not entirely) left it. The downward return of the Shakti
thus moved is, on the other hand, indicated by the reappear-
ance of warmth, vitality, and the normal consciousness.
The return process is one of evolution from the highest
state of attainment to the point of departure, y

Though not dealt with in this work, reference may here
be made to the Sadhana accompanying the return of Kunda-
linI to Her resting-place in the ritual practice called Bhuta-
shuddhi, where the ascent and descent are imagined only.

The Sadhaka thinking of the Vayu Blja “ Yam ” as
being in the left nostril, inhales through Ida, making Japa
of the Blja sixteen times. Then, closing both nostrils, he

practice (yoga: laya-krama) 248

makes Japa of the Bija sixty-four times. He then thinks
of the “black man of sin’’ (Papapurusha) 1 in the left. 2
cavity of the abdomen as being dried up (by the air), and so
thinking he exhales through the right nostril Pingala, mak-
ing Japa of the Bija thirty-two times. The Sadhaka then,
meditating upon the red-coloured Bija “ Ram ” in the Mani-
pura, inhales, making sixteen Japa of the Bija, and then
closes the nostrils, making sixteen Japa. Whilst making
Japa he thinks that the body of the “man of sin ’’ is being
burnt and reduced to ashes (by the fire). He then inhales
through the right nostril with thirty-two Japa, and then
meditates upon the white Chandrabija “ Tham ”. He next
inhales through Ida, making Japa of the Bija sixteen times,
closes both nostrils with Japa done sixty-four times, and
exhales through Pingala with thirty-two Japa. During
inhalation, holding of breath, and exhalation, he should
consider that a new celestial body is being formed by the
nectar (composed of all the Matrika- varna, or sound-powers,
embodied in their Vaikharl form as lettered sound) dropping
from the “ Moon ”. In a similar way with the Bija of
water “ Yam ” the formation of the body is continued, and
with the Bija “ Lam ” of the cohesive PrithivI Tattva it is^
completed and strengthened. Lastly, with the Mantra
“So’ham” (“He I am”) the Sadhaka leads the Jlvatma
into its place in the heart. Some forms of meditation are
given in v. 51.

Kundall does not at first stay long in Sahasrara. The
length of stay depends on the strength of the Yogi’s
practice. There is then a natural tendency (Samskara)
on the part of Kundall to return. The Yogi will use all
effort at his disposal to retain Her above, for the longer

1 See Mahanirvana Tantra Ullasa, Ch. V, vv. 98, 99, where the
Bhutashucldhi process is shortly described. Also DevT-Bhagavata, cited,

pout.

2 The worse or weaker side.

244 THE six: centres and the serpent power

this is done the nearer approaoh is made to the time when
She can be in a permanent manner retained there . 1 For
it is to be observed that liberation is not gained by merely
leading Kundall to the Sahasrara, and of course still less
is it gained by stirring it up in the Muladhara or fixing it
in any of the lower centres. Liberation is gained only when
Kundall takes up Her permanent abode in the Sahasrara,
so that She only returns by the will of the Sadhaka. It is
said that after staying in Sahasrara for a time, some Yogins
lead the KundalinI back to Hridaya (heart), and worship
Her there. This is done by those who are unable to stay long
in Sahasrara. If they take the KundalinI lower than Hridaya
— i.e.y worship Her in the three Chakras below Anahata
they no longer, it is said, belong to the Samaya group . 2

Thus, when by the preliminary Sadhana purity of
physical and mental function is gained, the Sadhaka learns
how to open the entrance of the Sushumna, which is ordi-
narily closed at the base. This is the meaning of the state-
ment that the Serpent with its coil closes the gate of Brahma.
At the base of the Sushumna Nadi and in the Adhara lotus
the Shakti KundalinI lies slumbering coiled round the Linga,
the Shiva or Purusha aspect in that centre of the Shabda-
Brahman, of which She is the Prakriti aspect. Kundall in
the form of Her creative emanations as mind and matter is
the whole moving body, but She Herself exists at the Mula-
dhara or earth centre as a gross aspect of Shakti in its sleep-
ing form. This is the normal abode of the Shakti who is the
Shabdabrahman. For having so completely manifested
Herself She rests or sleeps in what is her grossest and con-
cluding manifestation. The “residual” vital forc^ in this
Centre there exists in a latent and potential state. If its aid

1 Great Power (Siddhi) is had by the man who can keep Kundall
Shakti in the Sahasrara three days and three nights.

* Lakshmldhara, cited by Ananta Sh&strl, op. tit., p. 71.

PRACTICE (YOGA: LAYA-KRAMA)

245

towards Yoga is sought, the first process must be that by
which the Serpent is aroused from its slumber. In other
words, this force is raised from its latent potential state to
one of activity, and there reunited with Itself in its other
aspect as the Static Light which shines 1 * in the cerebral
centre.

Kundall Shakti is Chit, or Consciousness, in its creative
aspect as Power. As Shakti it is through Her activity that
the world and all beings therein exist. Prakriti Shakti is
in the Muladhara in a state of sleep (Prasupta) — that is,
latent activity looking outivards (Bahirmukhl). It is be-
cause She is in this state of latent activity that through
Her all the outer material world functions of life are being
performed by man. And it is for this reason that man is
engrossed in the world, and under the lure of Maya takes
liis body and egoism to be the real Self, and thus goes round
the wheel of life in its unending cycle of births and deaths*
When the Jiva thinks the world to be different from himself
and the Brahman, it is through the influence of KundalinI
who dwells within him. Her sleep in the Muladhara, is,
therefore, for the bondage of the ignorant.® As long as She
remains in the Muladhara lotus — namely, in that state of
Hers which is the concomitant of the cosmic appearance —
so long must that appearance endure. In short, when She
is asleep, man is in the waking state (Jagrat). Hence it is
said 3 that the Shakti of the initiate is awake, that of the
Pashu asleep. She is therefore aroused from sleep, and when
awake returns to Her Lord, who is but Herself in another
aspect ; Her return is, in fact, the withdrawal of that activity

1 For this reason the Sahasrara is also called Bhaloka (from the
root bha, “ to shine ”)•

* Shandilya Upani&had, Oh. I.

3 Kularnava Tantra, Ch. V. MandalabrAbmana Up. Tamas is des-
troyed there.

246 THE SIX CENTRES AND THE SERPENT POWER

of Hers which produces the world of appearances, and which
with suoh withdrawal disappears. For on Her upward Path
She absorbs into Herself all the Tattvas which had emanat-
ed from Her. The individual consciousness of the Yogi r
the JivS-tma, being united with the world-consciousness in
Her, or Kundali, then becomes the universal consciousness
or Paramatma, from which it appeared to be different only
by reason of the world-creating activity of Kundali which
is thus withdrawn. The establishment through Her of the
pure state of Being-Consciousness-Bliss is Samadhi.

In short, Kundali is the individual bodily representa-
tive of the great Cosmic Power (Shakti) which creates and
sustains the universe. When this individual Shakti mani-
festing as the individual consciousness (Jiva) is merged in
the consciousness of the Supreme Shiva, the world is for
such Jiva dissolved, and Liberation (Mukti) is obtained.
Under, however, the influence of the Cosmic Shakti, the
universe continues for those who are not liberated until the
Great Dissolution (Mahapralaya), at the close of which the
universe again evolves into those Jlvas whose Karma has not
been exhausted, and who have therefore not been liberated^
The rousing and stirring up of Kundali or Kundali Yoga is
thus a form of that merger of the individual into the univer-
sal consciousness or union of the two which is the end of
every system of Indian Yoga. </

Pandit R. Ananta Shastri says 1 * that “ The Samaya
method of worshipping Shakti, called the Samayachara , 3 is
dealt with in five treatises whose reputed authors are the
great sages Sanaka, Sananda, Sanatkumara, Vashishtha,

1 Anandalahari, p. 8.

1 This term is apparently of varying significance. It seems to be-
used here in a sense opposed to, some forms at least of, Kul&chara, and

is yet used in the Kaula Shfistras to denote their worship with the
Panchatattva.

PRACTICE (YOGA : LAYA-KRAMA)

247

and Shuka. The following is a summary of the teachings
contained in these Samaya Agamas, each of which goes
after the name of its author :

“ The Shakti or energy, the development of which is
the subject of these treatises, is called the Kundalinl. The
place where it resides is called the Mfiladhara (original
abode). By a successful development and working of this
Shakti, the liberation of the soul is attained. In the ordin-
ary condition Kundalinl sleeps quietly at the Muladhara.
The first purpose of the practitioners is to awaken this
sleeping snake, and this is effected in two ways :

“ (I) By Tapas. Here Tapas refers to the process of
Pranayama, which means the regulation of the breath and
holding it for stated periods of time. This is also the course
advocated by the Yoga Shastras.

“ (2) By Mantras. The pupil is initiated in the chant-
ing of certain Mantras which he has to repeat a fixed num-
ber of times at particular hours of the day, all the while
having before his mind’s eye the figure of the Murti or God
connoted by the Mantra he chants. The most important
of these Mantras is said to be the Panchadashl.

“ When it is thus roused up, the Kundalinl ascends
from (1) Muladhara, where it was sleeping, to the next
higher centre, called the (2) Svadhishthana (own place).
Thence with great effort this Shakti is carried to the follow-
ing centres in regular ascending order : (3) Manipura (full
of rays) ; (4) Anahata (sound, not emanating from the colli-
sion of bodies) — the Shakti here is transformed into sound;
(5) Vishuddhi (place of purity) — here it becomes a pure
Sattvic element ; and (6) Ajna (a-jna, a little knowledge).
At this stage the practitioner may be said to have so far
been successful in securing a command over this Shakti,
which now appears to him, though only for a moment, in
the form of a sharp flash of lightning.

248 , THE SIX CENTRES AND THE SERPENT POWER

l,

V“The passage of the Kundalini from the Mtll&dh&ra
through the above centres of energy up to Ajn& constitutes
the first part of the ascent. The disciple who takes to this
practice has to undergo a course of Upasana (contemplation
and worship of the prescribed Deity) and Mantra Japa
(chanting of incantations), 1 into which he will be initiated
by his Guru (teacher and guide). The six centres of energy
above enumerated from Mdladhara to Ajna, joined together
by imaginary straight lines, form a double-faced triangle —
a hexagon, the six-pointed star — which is called the Shrl-
chakra in Sanskrit. The Anahata centre (the heart)
is the critical point in the course of this ascent, and
hence much is found written in the Agamas about this
centre.

“ These centres in the body of man (Pindanda) have
their correspondence in the cosmic planes, and each of these
has its own quality, or Guna, and a Presiding Deity. When
the disciple ascends centre by centre, he passes through the
corresponding Lokas, or cosmic planes. The following table
gives the correspondences, Guna, and Presiding Deity :

No.

Psychic Centre in

Loka, or Cosmic

Guna, or

1 Presiding

Man’s Body

« Plane

Quality

Deity

1

Muladhara at the stage

* ~ /

Bhuvarloka 'I

1

when Shakti is roused

.. > * * •

*

up

}■

1

Tamrts y-j

*Agni (Fire)

♦2

Svadhishthana

Svarloka J

. f.

8

4

ManipGra

Anahata

Maharloka >
J analoka j

Rajas

Sun

8

6 '

I Vishuddhi
Xjna

Tapoloka
Satyaloka )

Sattva

| Moon

1 In this and other citations from the Pandit the English equival-
ents of Sanskrit term's are unsuitable, as might be expected in one to
whom English is not his own tongue.

practice (yoga: laya-krama)

249

“ If one should die after attaining any of these stages,
he is born again having all the advantages of the stages
gained ; thus, a man dies after leading the Shakti to the
Anahata ; in his next birth he begins where he has last left,
and leads the Shakti onwards from the Anahata.

“ This aspiration to unify one’s soul with the Eternal
One has been held by some to be an attempt of a Tamasa
origin to rid itself of all Tamas and Rajas in it. Therefore
the aspirant in the first and second stages is said to have
more Tamas than in the succeeding stages, and to be there-
fore in the Tamasic stage, which is presided ovei‘ by Agni.
In the next two stages he is similarly said to be in the
Rajasic stage, presided over by the Sun. In the next two
he is in the Sattvic stage, presided over by the Moon, the
Deity which is assigned a higher plane than the Sun and
Agni. But it is to be noticed that the aspirant does not get
at pure Sattva until he passes on to the Sahasrara, and that
Tamas, Rajas, and Sattva, referred to in the above table,
are but relative, and bear no comparison with their common
acceptation v

“ KundalinI is the grossest form of the Chit, the twenty-
fourth Tattva, which lives in the Muladhara ; later on we
shall have to speak of it in detail in our treatment of the
second part of the aspirant’s ascent. This KundalinI, as
soon as it is awakened, is in the Kumarl (girl) stage. On
reaching the Anahata, it attains the Yoshit stage (woman-
hood). Hence the indication that it is the most difficult and
important step in the ascent. The next stage is in the
Sahasrara, of which we shall speak hereafter, and the Shakti
in that stage is called Pativrata (devoted to husband). See
Taittirlyaranyaka, I. 27. 12.

“ The second part of the ascent of KundalinI consists
of only one step ; the Shakti should be taken into the Sahas-
rara from the Ajna, where we left her. The Sahasrara (lit., a

‘250

THE SIX CENTRES AND THE SERPENT POWER

thousand-petalled lotus) forms in itself a Shiiohakra. The
description of this place in Sanskrit is too difficult to be
rendered satisfactorily into English. In the Sahasrara there
is a certain place of lustre known as Chandra Loka (a world
of nectar). In this place live in union the Sat (Sadashiva)
and the Chit, the twenty-fifth and the twenty-fourth Tattvas.
The Chit, or Shuddha Vidya, is also called Sadakhya, the
16th Kala of the moon. These two Tattvas are always in
union, and this union itself is taken to be the twenty-sixth
Tattva. It is this union of Sat and Chit that is the goal of
the aspirant. The KundalinI which has been led all the
way to the Sahasrara should be merged into this union ;
this is the end of the aspirant’s journey ; he now enjoys
beatitude itself (Paramananda).

, “ But this KundalinI does not stay in the Sahasrara

for a long time. It always tends to return, and does return
to its original position. The process should again and again
be repeated by the aspirant several times, until the Shakti
makes a permanent stay with her Pati (husband) — namely,
Sadashiva, or until the union of Sadashiva and Chit is
complete, and becomes Pativrata, as already mentioned.
The aspirant is then a Jlvan-mukta, or pure Sattva. He
is not conscious of this material limitation of the soul. He
is all joy, and is the Eternal itself./. See vv. 9 and 10. So
much of Samayachara.

“ Now to the other methods of Shakta worship ; the
Kaulas worship the KundalinI without rousing her from
her sleep 1 in the Muladhara, which is called Kula ; and
hence Kaulas (Sans. Ku = earth, PrithivI ; so Muladhara).

A statement by the same author at p. 86 is in apparent contradic-
tion with this. He there says, citing Lakshmldhara ; The Kaulas who
worship KundalinI in the MQl&dh&ra have no other aim than awakening
it from its sleep. When this is done, they think that they have attained
their object, and there they stop. In their own words, the Kaulas hdve
Nirvftna always near at hand. ,

practice (yoga : laya-krama)

251

Beyond the Muladhara they do not rise ; they follow the
Yamachara or black magic, 1 and gain their temporal objects
and enjoy ; they are not liberated from birth and death
they do not go beyond this earth. Nay, more, the Kaulas
are now so far degraded that they have left off altogether
the worship of the KundalinI in the Muladhara, and have
betaken themselves to practices most inhuman, which are
far from being divine. 2 The Mishras are far above the Kaulas.
They perform all Karinas, worship the Devi or Shakti in
the elements, such as the sun, air, etc., and do Upasana with
Yantras made of gold or other metals. They worship the
KundalinI, awake her, and attempt to lead her on. Some of
the Mishra worshippers rise even as far as the Anahata.

“ We learn from the Commentators that this whole
subject of Shakti-worsliip is treated of in detail in the
‘ Taittirlya Aranyaka ’ (1st chapter). Some of them even
quote from that ‘ Aranyaka ’ in support of their explana-
tions. This subject is vast and a very difficult one. It is
not possible for one to go into the intricacies of the subject
unless one be a great Guru of vast learning and much per-
sonal experience ; great works have been written on even

1 Yamachara is not “ black magic,” the nearest Sanskrit equivalent
for which is Abhichara. There may have been, as the Mahak&la
Samhita says (Ullasa II), some Kaulas who, like the Vaidikas, sought
enjoyment in this and the next world, and not Liberation (Aihikartham
kamayanti amrite ratim na kurvanti). But to state baldly that Kaulas
as a whole do not rouse KundalinI and lead her to the Sahasrara is
incorrect. Purnananda SvamI, the author of the text (S.N.) here
translated, was himself a Kaula, and the whole object of the work is to
secure Liberation (Moksha).

“ The Pandit here apparently adopts the opinion of Lakshmidhara,
a follower of the so-called Samaya School, and an opponent of the
Kaulas. If (as is .probably the case) “inhuman ” is the Pandit’s phrase-
ology, it is inapt. But there have been different communities with
very differing views and practice, e.ff., a Brahma Kaula and a Kapalika.
See as to the rituals to which the Pandit refers “ Shakti and Sh&kta ”
(Secret Name).

8 Here I whole-heartedly agree with my distinguished friend
the Pandit.

262

THE SIX CENTRES AND THE SERPENT POWER

single points in the ascent of the aspirant up the psychic
centres.” 1

“ The followers of the Samaya group are prohibited from
worshipping Devi in the Macrocosm. They should worship
Her in any of the Chakras in the human body, choosing
that centre which their practice and ability permits them
to reach. They should contemplate on Devi and Her Lord
Shiva as (1) having the same abode (Adhishthanasamya),
(2) occupying the same position (Avasthanasamya), (3) per-
forming the same functions (Anushthanasamya), (4) having
the same form (Rupa), and (5) as having the same name
(Nama). Thus, in worshipping Devi in the Adharachakra,
Shiva and Shakti (1) have Muladhara for their seat, (2)
both of them occupy the position of dancers, (3) both
together perform the function of creating the universe,
(4) both are red in colour, (5) Shiva is called Bhairava, and
Shakti Bhairavi.

“ Similarly for other Chakras mentioned in the pre-
ceding Shlokas. This is the way how beginners have to
practise. Advanced students worship Devi in the Sahasrara.
and not in the lower centres. How is the worship to be
carried on in Sahasrara ?

“ The worshipper should fix his attention on Baindava,
which is the locality where the ever : existing 26th Tattva —
the union of Shiva and Shakti — resides. It lies above all
the 25 Tattvas, and is situated in Chandramandala (the
sphere of the moon) in Sahasrara. He should contemplate
on the said union and identify himself with it. This shows
that those who carry on Bahya Puja, or worship in the
external world, do not belong to the Samaya School. As
regards the identification of oneself with the union of Shiva
and Shakti at Baindava just spoken of, there are two ways
of realizing it ; one is known as the fourfold path, and the

1 See his edition, Anandalahari. pp. 8 — 18.

practice (yoga : laya-krama) 253

other the sixfold path. These should be learnt from the
Guru.

“ A novitiate in the Samaya School has to go the fol-
lowing course :

“ (1) He should cherish the utmost regard for and con-
fidence in his Guru. (2) He should receive the Panchadashl
Mantra from his Guru, and chant (repeat) the same accord-
ing to instructions, with a knowledge of its seer (Rishi),
metre (Chhandas), and the Deity (Devata). 1 (3) On the
eighth day in the bright fortnight of Ashvayuja month,
MahanavamI, he should at midnight prostrate himself at
his Guru’s feet, when the latter will be pleased to initiate
him in some Mantra and the real nature of the six Chakras
and of the sixfold path of identification.

“ After he is thus qualified, Lord Mahadeva * gives him

the knowledge or capacity to see his inner soul Then

the Kundalini awakes, and, going up suddenly to Manipura,
becomes visible to the devotee-practitioner. Thence he has
to take Her slowly to the higher Chakras one after another,
and there performs the prescribed worship, and She will
appear to him more and more clearly. When the Ajnachakra
is crossed, the Kundalini quickly darts away like a flash of
lightning to Sahasrara, and enters the Island of Gems
surrounded by the Kalpa trees in the Ocean of Nectar, unites
with Sadashiva there, and enjoys with Him.

“ The praotitioner should now wait outside the veil 3
until Kundalini returns to Her own place, and on Her return

1 The Rishi of the Mantra is he to whom it was first revealed ; the
metre is that in which it' was first uttered by Shiva ; and the Devata is
the Artha of the Mantra as Shabda. The Artha is fivefold as Devata,
Adhidevata. Pratyadhidevata, Varnadhidevata, Mantradhidevata.

2 Shiva initiates him in the knowledge of Brahman. Thus, Shiva
is considered the Teacher of the Spiritual Gurus (Adinatha).

3 This, as well as some other details of this description, I do not
follow. Who is waiting outside the veil ? The Jlva is, on the case
stated, within, if there be a veil, and what is it ?

254 THE SIX CENTRES ANt> THE SERPENT POWER

continue the process until She is joined for ever with Sadft-
shiva in the Sahasrara, and never returns.

“ The process heretofore described and others of a
similar nature are always kept secret ; yet the commentator
says he has, out of compassion towards his disciples, given
here an outline of the method.

“ Even in the mere expectation of the return of Kunda-
lini from Sahasrara, the aspirant feels Brahmananda (Brahma
bliss). He who has once taken KundalinI to Sahasrara is
led to desfre nothing but Moksha (Liberation), if he has no
other expectation. Even if any of the Samaya practitioners
have some worldly expectations, they must still worship in
the microcosm only.

“ ‘ Subhagodaya ’ and other famous works on Shiividya
say that the practitioner should concentrate his mind on
Devi who resides in Suryamandala (the suii’s disc), and so
on. This statement is not at variance with the teaching
contained in this book, for the Suryamandala referred to
applies to the Pindanda (microcosm), and not to Brahmanda
(macrocosm). Similarly, all the verses advocating outer
worship are to be applied to the corresponding objects in
the Pindanda.” 1

The last, highest and most difficult form of Yoga is
Raja Yoga. By means of Mantra, Hatha and Laya Yoga
the practitioner by gradual attainment of purity becomes
fit for Savikalpa Samadhi. It is through Raja Yoga alone
that he can attain to Nirvikalpa Samadhi. The former
Samadhi or Ecstasy is one in which, unless it perfects into
the second kind, there is a return to the world and its ex-
perience. This is not so in the Samadhi of Raja Yoga
in which there is not the slightest seed of attachment to

‘ Comm. QJft Anandalaharl, ed. by Pandit R. Ananta Sh&stri, p. 85
et aeq who adds : “ For full particulars of these principles vide 1 Shuka
Samhitft,* one of the five Samhit&s of the Samaya group.”

PRACTICE (YOGA : LAYA-KRAMA)

255

the world and in which therefore there is no return thereto
but eternal unity with Brahman. The first three kinds of
Yoga prepare the way for the fourth . 1 In the Samadhi of
Mantra Yoga the state of Mahabbava is attained marked
by immobility and speechlessness. In the Samadhi of
Hatha Yoga respiration ceases and to outward experience
the Yogi is without sign of animation and like a corpse.
In the Samadhi of Laya Yoga described in this book the
Yogi has no outer consciousness and is also immersed in the
Ocean of Bliss. The Samadhi of Raja Yoga is complete
(Chit-svarupa-bhava) and final (Nirvikalpa) Liberation . 2
There are, it is said, four states of detachment (Vairagya)
from the world 3 corresponding to the four Yogas, the mildest
form of Vairagya being the mark of the first or Mantra Yoga
and the greatest degree of detachment being the mark of the
highest Yoga or Raja Yoga. Another mark of distinction is
the prominence given to the mental side. All Yoga is con-
cerned with mental practices but this is more specially so of
Raja Yoga which has been described 4 as the discrimination
of the real from the unreal, that is the infinite and enduring
from the finite and transient by reasoning with the help of
the Upanishads and the recognized systems of Philosophy.

The English reader must not however identify it with
mere philosophising. It is the exercise of Reason by the
morally pure and intellectually great under the conditions
and subject to the discipline above described with Vairagya
or Renunciation. In the man of Knowledge (Jnanl), Buddhi

1 Raja-Yoga, by Swami Dayananda, published by Shrl Bharata
Dharma Mahamandala, Benares.

* Ibid., 19, 20.

3 Mridu (intermittent, vague and weak), Madhyama (middling),
Adhim&tra (high degree when worldly enjoyment even becomes a source
of pain), Para (highest when the mind is turned completely from worldly
objeots and cannot be brought back to them under any circumstances).

1 Ibid., 5.

256 THE SIX CENTRES AND THE SERPENT POWER

or Reason holds full sway. Raja Yoga comprises sixteen
divisions. There are seyen varieties of Vichara (reasoning)
in seven plahes of knowledge (Bhumika) called Jnanadft,
Sannyasada, Yogada, Lllonmukti, Satpada, Anandapada
and Paratpara . 1 By exercise therein the Raja-Yogi gradu-
ally effectively practises the two kinds of Dharana , 2 viz.,
Prakrityashraya and Brahmashraya dependent on Nature
or Brahinan respectively. There are three kinds of Dhyana
whereby the power of self-realization (Atmapratyaksha) is
produced. There are four forms of Samadhi. There are
three aspects of Brahman, viz., Its gross aspect as immanent
in the universe known as the Virat Purusha, its subtle aspect
as the creator, preserver and dissolver of all this as the Lord
(Ishvara) and the supreme aspect beyond that is Sachchi-
dananda. Raja Yoga lays down different modes of Dhyana
for the three aspects . 3 Of the four Samadhis won by these
exercises, in the two first or Savichara, there is still a subtle
connection with the conscious working or the power of
Vichara (reasoning, discernment), but the last two are with-
out this or Nirvichara. On reaching this fourth state the
Raja-Yogi attains Liberation even when living in the body
(Jlvanmukta) and is severed from the Kainutshaya . 4 In
the general view it is only by Raja Yoga that this Nirvikalpa
Samadhi is attained.

1 Similarly there are seven Bhumikas or planes of Karma, vis.,
Vividisha or Shubhechchha, Vicharana, Tanumanasa, Satt&patti,’
Asamsakti, PadarthabhavinI, Turyaga and also seven planes of Worship
(Upasana Bhumika), viz., Namapara, Rupapara, Vibh&tipara, Shaktipara,
Gunapara, Bhavapara, Svarupapara.

! See p. 207, ante.

* Raja-Yoga, by Dayananda SwamI, 19.

4 The mass of Karma Samskaras in their seed (Blja) state;.

YII

THEORETICAL BASES OF THIS YOGA

This Yoga has been widely affirmed. The following review
does not profess to be exhaustive, for the literature relating
to KundalinI and Laya Yoga is very great, but includes
merely a short reference to some of the Upanishads and
Puranas which have come under my notice, and of which
I kept a note, whilst engaged in this work . 1 It will, how-
ever, clearly establish that this doctrine concerning the
Chakras, or portions of it, is to be found in other Shastras
than the Tantras, though the references in some cases are
so curt that it is not always possible to say whether they
are dealing with the matter in the same Yoga-sense as the
work here translated or as forms of worship (Upasana). It
is to be noted in this connection that Bhutashuddhi is a rite
which is considered to be a necessary preliminary to the
worship of a Deva . 2 It is obvious that if we understand
the Bhutashuddhi to here mean the Yoga practice described,
then, with the exception of the Yogi expert in this Yoga,
no one would be competent for worship at all. For it is
only the accomplished (Siddha) Yogi who can really take
KundalinI to the Sahasrara. In the ordinary daily Bhfita-
shuddhi, therefore, the process is purely a mental or imagi-
nary one, and therefore forms part of worship or. Upasana,
and not Yoga. Further, as a form of worship the Sadhaka

1 There are many others. Some references kindly supplied to me
by Mahamahop&dhy&ya Adityarfima Bhatt&charya arrived too late for
insertion in the First Edition and have since been inserted.

* See Taranga I of the Mantramahodadhi : Devarcha-yogyatapraptyai
bhatashuddbim sam&oharet.

17

268 THE SIX CENTRES AND THE SERPENT POWER

may, and does, adore his Ishtadevata in varions parts of his
body*. This, again, is a part of Up&sana. Some of the
Shastras however, next mentioned, clearly refer to the
Yoga process, and others appear to do so.

In what are called the earliest Upanishads, 1 mention is
made of certain matters which are more explicitly described
in such as are said by Western orientalists to be of later
date. Thus, we find reference to the four states of con-
sciousness, waking, and so forth ; the four sheaths ; and to
the oavity of the heart as a “soul ” centre.

As already stated, in the Indian Schools the heart was
considered to be the seat of the waking consciousness. The
heart expands during waking, and contracts in sleep. Into
it, during dreaming sleep (Svapna), the external senses are
withdrawn, though the representative faculty is awake;
until in dreamless sleep (Sushupti), it also is withdrawn.
Reference is also made to the 72,000 Nadls; the entry and
exit of the Prana through the Brahmarandhra (above the
foramen of Monro and the middle commissure) ; and “ up-
breathing” through one of these Nadls. These to some
extent probably involve the acceptance of other elements
of doctrine not expressly stated. Thus, the reference to
the Brahmarandhra and the “ one nerve ” imply the cerebro-
spinal axis with its Sushumna, through which alone the
Pr&na passes to the Brahmarandhra; for which reason,
apparently, the Sushumna itself is referred to in the Shiva-
samhita as the Brahmarandhra. Liberation is finally effect-
ed by “ knowledge ”, which, as the ancient Aitareya Aran-
yaka says,® “is Brahman”.

1 For some references from the older Upanishads, see an article by
Professor Rhys Davids in J.R.A.S., p. 71 (January, 1899), “ Theory of
Soul in Upanishads See also Vol. I of my “ Principles of Tantra,”
referring amongst others to Prashna Upanishad, III. 6, 7.

* P^ 286 (edited by Arthur Berriedale Keith) of “Anecdota
Oxoniensia ”.

THEORETICAL BASES OF THIS YOGA 25#

The Hamsa Upanishad ’ opens with the statement that
the knowledge therein contained should be communicated
only to the Brahmacharl of peaceful mind (Sh&nta), self-
controlled (Danta) and devoted to the Guru (Gurubhakta).
N&rayana, the Commentator, who cites amongst other works
the Tantrik Compendium the Sharada Tilaka, describes
himself as “ one whose sole support is Shruti ” * (Narayanena
shrutimfitropajlvinS,). The Upanishad (§ 4) mentions by
their names the six Chakras, as also the method of raising
of Vayu from the Muladhara — that is, the EundalinI Yoga.
The Hamsa (that is, Jlva) is stated to be in the eight-petalled
lotus below Anahata 1 * 3 (§ 7) where the Ishtadevata is wor-
shipped. There are eight petals, with whioh are associated
certain Yrittis. With the Eastern petal is associated virtu-
ous inclination (Punye matih) ; with the South-Eastern,
sleep (Nidra) and laziness (Alasya) ; with the Southern,
badness or cruelty (Krura mati) ; with the South-Western,
sinful inclination (Pape manlsha) ; with the Western, vari-
ous inferior or bad qualities (Krlda) ; with the North-Western,
intention in movement or action (Gamanadau buddhih);
with the Northern, attachment and pleasurable contentment
(Rati and Priti) ; and with the North-Eastern petal, manual
appropriation of things (Dravyagrahana). 4 In the centre
of this lotus is dispassion (Yairagya). In the filaments is the
waking state (Jagrad-avastha) ; in the pericarp the sleeping

1 Upanishad&m Samuchchayah : Anandiishrama Series, Vol. XXIX,
p. 698.

* The Tantra, like every other Indian Shastra, claims to be based
on Veda.

s This lotus is commonly confused with the Anahata. The latter is
a Chakra in the spinal column ; the eight-petalled lotus is in the region
of the heart (Hrid) in the body.

• * Lit., “ taking of things The translation of this and some of the
other Vrittis is tentative. It is not easy in every case to understand
the precise meaning or to find an English equivalent.

260 THE SIX CENTRES AND THE SERPENT POWER

state (Syapna) ; in the stalk the state of dreamless slumber
(Sushupti). Above the lotus is “the plaoe without support ”
(Niralamba pradesha), which is the Turlya state. The
Commentator Narayana says that the Yritti of the petals
are given in the ' Adhyatm avi veka whioh assigns them to
the various lotuses. In the passage oited from the Hams»
opanishad, they, or a number of these, appear to be collected
in the centre of meditation upon the Ishtadevata. In
§ 9 ten kinds of sound (Nada) are mentioned which have
definite physical effects, such as perspiration, shaking, and
the like, and by the practice of the tenth kind of Nada the
Brahmapada is said to be attained.

The Brahma Upanishad 1 * * mentions in v. 2 the navel
(Nabhi), heart (Hridaya), throat (Kantha), and head (Mur-
dha), as places (Sthana) “ where the four quarters of the
Brahman shine ”. The Commentator Narayana says that
the Brahmopanishad, by the mention of these four, indicates
that they are the centres from which the Brahman may
(according to the method there prescribed) be attained. 4
Reference is made to the lotuses at these four places, and
the mind is spoken of as the “ tenth door ”, the other nine
apertures being the eyes, ears, nostrils, and so forth.

The Dhyanabindu Upanishad* refers to the hearing of
the An&hata sounds by the Yogi (v. 3). The Upanishad
directs that with Pflraka meditation should be done in the
navel on the Great Powerful One (Mahavlra) with four
arms and of the colour of the hemp flower (i.e., Vishnu) ;
with Kumbhaka meditate in the heart on the red Brahma
seated on a lotus ; and with Rechaka think of the three-
eyed one (Rudra) in the forehead. The lowest of these

1 An and&shrama Series, Vol. XXIX, p. 825.

* It will be observed that the two lower Tfimasio centres are not

here mentioned.

4 Ibid., p. 262.

THEORETICAL BASES OF THIS YOGA • 26l

lotuses has eight petals ; the second has its head down-
wards; and the third, which is compounded of all the
Devatas (Sarvadevamaya), is like a plantain flower (vv. 9-12).
In v. 13, meditation is directed on a hundered lotuses with
a hundred petals each, and then on Sun, Moon, and Fire.
It is Atma which rouses the lotus, and, taking the Blja
from it, goes to Moon, Fire, and Sun.

The Amritanada Upanishad 1 refers to the five elements
and above them Ardhamatra — that is, Ajna (vv. 30, 31).
The elements here are those in the Chakras, for v. 26 speaks
of the heart entrance as the aerial entrance (for the Vayu
Tattva is here). Above this, it is said, is the gate of
Liberation (Mokshadvara). It is stated in v. 25 that Prana
and Manas go along the way the Yogi sees (Pashyati), which
the Commentator says refers to the way Prana enters (and
departs from) Muladhara, and so forth. He also gives some
Hatha processes.

The Kshurika Upanishad 2 speaks of the 72,000 Nadls,
and of Ida, Pingala and Sushumna (vv. 14, 15). All these,
with the exception of Sushumna, can “ be served by Dhyana
Yoga ” (ib.). Verse 8 directs the Sadhaka “ to get into the
white and very subtle Nada (Queer e Nadi) and to drive
Prana Vayu through it ” ; and Puraka, Rechaka, Kumbhaka,
and Hatha processes are referred to. The Commentator
Narayana on v. 8, remarks that Kundall should be heated
by the internal fire and then placed inside the Brahmanadf,
for which purpose the Jalandhara Bandha should be
employed.

The N risimhapurvatapanlya Upanishad 3 in Ch. V, v. 2,
speaks of the Sudarshana (which is apparently here the
Muladhara) changing into lotuses of six, eight, twelve,

1 Op. cit., 48. The Amritabindu Upanishad at p. 71 deals generally
with Yoga.

* Ibid., Yol. XXIX, p. 145.

‘ Anandfishrama Edition, Vol. XXX, p. 61.

262 THE SIX CENTRES AND THE SERPENT POWER

sixteen* and thirty-two petals respectively. This corres-
ponds with the number of petals as given in this work
except as to the seoond. For, taking this to be the Sva-
dhishthana, the seoond lotus should be one of ten petals.
Apparently this divergence is due to the fact that this is
the number of letters in the Mantra assigned to this lotus.
For in the six-petalled lotus is the six- lettered Mantra of
Sudarshana ; in the eight-petalled lotus the eight-lettered
Mantra of Narftyana ; and in the twelve-petalled lotus the
twelve-lettered Mantra of Vasudeva. As is the case ordi-
narily, in the sixteen-petalled lotus are the sixteen Kalas
(here vowels) sounded with Bindu or Anusvara. The
thirty- two-petalled lotus (Ajna) is really two-petalled be-
cause there are two Mantras here (each of sixteen letters)
of Nrisimha and His Shakti.

The sixth chapter of the Maitrl Upanishad 1 speaks of
the Nadls ; and in particular of the Sushumna ; the pierc-
ing of the Mandalas Sun, Moon, and Fire (each of these
being within the other, Sattva in Fire, and in Sattva
Achyuta); and of Amana, which is another name for
Unmanl.

Both the Yogatattva Upanishad. 8 and Yogashikha Upa-
nishad 3 refer to Hathayoga, and the latter speaks of the
dosing of the “ inner door ”, the opening of the gateway
of SushumnS, (that is, by Kundalini entering the Brahma-
dvfira), and the piercing of the Sun. The B&mat&panlya
Upanishad 4 refers to various Yoga and Tantrik processes,
such as Asana, DvS-rapUja, Plthapuja, and expressly men-
tions Bhfttashuddhi, whioh, as above explained, is the

1 Yol. XXIX of same edition, p. 845; see pp. 441, 450, 451, 458, and

460.

* Same edition, Yol. XXIX, p. 477.

* Ibid., p. 488 ; and as to the passage of Kundalini through the-
Brahmadv&ra, see p. 485.

4 Anandftshrama Edition, Yol. XXIX, p. 580.

THEORETICAL BASES OF THIS YOGA 268

purification of the elements in the Chakras, either as an
imaginative or real prooess, by the aid of Kundalinl.

I have already cited in the Notes numerous passages
on this Yoga from the Shandilya Upanishad of the Atharva-
veda, the Varaha and Yogaljundall Upanishads of the
Krishna Yajurveda, the Mandalabrahmana Uhanishad of
the Shukla Yajurveda, and the Nadabindu Upanishad of
the Rigveda. 1

The great Devibhagavata Purana (VII. 35, XI. 8) men-
tions in a full account the six Chakras or Lotuses ; the
rousing of Kundalinl (who is called the Paradevata) in the
Muladhara by the manner here described, uniting Jiva
therewith by the Hamgsa Mantra ; Bhutashuddhi ; the dis-
solution of the gross Tattvas into the subtle Tattvas,
ending with Mahat in Prakriti, Maya in Atma. The Dhara
mandala is mentioned, and it and the other Mandalas are
described in the manner here stated. The Bijas of PrithivI
and other Tattvas are given. Allusion is also made to the
destruction of the “ man of sin ” (Papapurusha), in terms
similar to those to be found in the Mahanirvana and other
Tantras. A remarkable Dhyana of Pranashakti is to be
found in this chapter, which reads very much like another
which is given in the Prapanchasara Tantra. 2

Linga Purana, Part I, Ch. LXXV, mentions the
Chakras with their different petals, the names of which
are given by the Commentator. Shiva is Nirguna, it says,
but for the benefit of men He resides in the body with Uma,
and Yogis meditate upon Him in the different lotuses.

Chapter XXIII of the Agni Purana, which is replete
with T&ntrik rituals, magio, and Mantras, also refers to

* These Yoga Upanishads have been recently translated as part of
“ Thirty Minor Upanishads,” by K. N&r&yanasv&mi Aiyar (Theosophical
Society of Madras, 1914).

* See Ch. XXXV, Vol. Ill of my “ T&ntrik Texts ”.

S®4 THE SIX CENTRES AND THE SERPENT POWER

the Bhatashuddhi rite wherein, after meditation with the
respective Blja Mantras on the navel, heart, and Ajna centres
the body of the Sadhaka is refreshed by the flow of nectar.

Finally, an adverse critic of this Yoga whom I cite
later invokes the authority of the great Shankara, though
in fact, if tradition be correct, it is against him. Shankara,
in whose Maths may be found the great Tantrik Yantra
called the Shrichakra, says in his Commentary on vv. 9 and
10 of Ch. VIII of the Bhagavad-Glta : “ First the heart
lotus (Anahata) is brought under control. Then, by con-
quering Bhumi (Maladhara, etc.) and by the upward going
Nadi (Sushumna), after having placed Prana between the
two eyebrows (see v. 38, Shatchakranirupana), the Yogi
reaches the lustrous light-giving Purusha.” On this the
Tlka of Anandagirl runs : “ By the Sushumna Nadi between
Ida and Pingala. The throat is reached by the same way
— the space between the eyebrows. By conquering earth
(BhGmi) is meant the process by which the five Bhutas are
controlled.” Shrldhara SvamI says : “ By the power of
Yoga (Yogabala) Prana must be led along the Sushumna.”
And Madhusudana Sarasvatl says : “ The upward-going
Nadi is Sushumna, and the conquest of Bhumi and the rest
is done by following the path indicated by the Guru ; and
by the space between the eyebrows is meant the Ajna
Chakra. By placing Prana there, it passes out by the
Brahmarandhra, and the Jlva becomes one with the Puru-
sha.” The famous hymn called Anandalaharl (“ Wave of
Bliss ”), which is asoribed to Shankara, deals with this
Yoga (Shatchakrabheda) ; and in the thirteenth chapter of
Vidyaranya’s Shankaravijaya the six lotuses are mentioned,
as also the fruit to be gained by worshipping the Devata in
each Chakra. 1

1 See also Anandagirl’s Shankaravijaya and M&dhava’s Shankara*
vijaya (Oh. XI ; see also ib., where Shrichakra is mentioned).

THEORETICAL BASES OF THIS YOGA

265

Pandit R. Ananta Shastri says : 1

“ Many a great man has successfully worked the Kun-
fialinl to the Sahasrara, and effected her union with the Sat
and Ghit. Of these stands foremost the great and far-
famed Shankaracharya, a humble pupil of one of the
students of Gaudapadacharya, the author of the well-known
* Subhagpdaya ’ (52 slokas). Having well acquainted him-
self with the principles contained in this work, Shri
Shankaracharya received special instructions based upon
the personal experience of his Guru. And adding his own
personal experience to the above advantages, he composed
his famous work on the Mantra-shastra, consisting of 100
slokas ; the first forty-one of these forming the ‘ Ananda-
Laharl,’ and the rest forming the ‘ Saundarya-Laharl ’; the
latter apostrophises the Devi as a being who is beauteous
from head to foot.

“ * Ananda-Laharl’ may be said to contain the quint-
essence of the Samayachara. The? work is all the more
valuable because the author teaches it from personal experi-
ence. Lengthy commentaries are written on almost every
syllable of the text. The value attached to the work may
be adequately understood by the following theory. Some
hold that Shiva is the real author of ‘ Ananda-Laharl,’ and
not Shankaracharya, who was but a Mantradrashta or Rishi
— i.e., one who realized the process and gave it to the world.
No less than thirty-and-six commentaries on this work are
now extant. Among them we find one written by our great
Appaya Dlkshita. The commentaries are not entirely differ-
ent, but each has its own peculiar views and theories.

“ As for the text of * Ananda-Laharl,’ it contains forty-
and-one slokas. According to some commentators, the
slokas are 35 in number ; some recognize only 30, and

. 1 Anandalahan, 14. .1 have translated this hymn under the title

Wave of Bliss.”

266 THE SIX CENTRES AND THE SERPENT POWER

,/

according to SudhavidyotinI and others only the following
slokas constitute, the text of ‘ Ananda-Laharl 1 — 2, 8 — 9,
10—11, 14 — 21, 26 — 27, 31 — 41. In my opinion, also, the last
statement seems to be correct, as the other slokas treat
only of Prayogas (applications of Mantras) for worldly
purposes. 1 Only a few of these Prayogas are recognized by
all the commentators ; while the rest are passed over as
being entirely Karmic.

“ As has been remarked already, ‘ Ananda-Laharl ’ is
but an enlargement of the work called Subhagodaya by
Gaudapada, who is the Guru of the author’s Guru. That
work gives only the main points, without any of the charac-
teristic admixture of illustrations, eto., above noticed.

“ Of all the commentaries on ‘ Ananda-Laharl ’ Lak-
shmldhara’s seems to be the most recent ; yet in spite of
this it is the most popular, and with reason, too. Other
commentaries advocate this or that aspect of the various
philosophical schools ; but Lakshmldhara collates some of
the views of others, and records them side by side with his
own. His commentary is in this way the most elaborate.
He sides with no party ; 2 his views are broad and liberal.
All schools of philosophers are represented in his com-
mentaries. Lakshmldhara has also commented on many
other works on Mantrashastra, and is consequently of
much high repute. So his commentaries are as valuable
to both ‘ Ananda-Laharl ’ and ‘ Saundarya-Laharl ’ as
Sayana’s are to the Vedas.

“ Lakshmldhara seems to have been an inhabitant of
Southern India ; the observances and customs he describes
all point to this conclusion ; the illustrations he adduces

1 Thus, vv. 18, 18, 19 are said to treat of Madana-prayoga — that is,
application for the third Purush&rtha or Kama (desire).

* He seems to be adverse to the Uttara or Northern Kaula School.
— A.A.

THEORETICAL BASES OF THIS YOGA

267

smack invariably of the South, and even to this day his
views are more followed in the South than in the North.
He has also written an elaborate commentary on Gauda-
pada’s Subhagodaya. The references to that in the com-
mentary to this work, and the commentator’s apology here
and there for repeating what he has written on the former
occasion, lead to the inference that the author had for his
life-work the commentary on the original book.

“ Aobyutananda’s commentaries are in Bengali char-
acters, and are followed as authority in Bengal even to
this day. 1 Various commentaries are followed in various
places but few have risen to be universally accepted.

“ There are only three or four works treating of Prayoga
(application) ; I have had access to all of them. But here I
have followed only one of them, as being the most prominent
and important. It comes from an ancient family in Conjee-
veram. It contains 100 slokas. The Yantras (figures) for
the Mantras contained in the slokas, the different postures
of the worshipper, and similar prescriptions, are clearly de-
scribed in it to the minutest detail.

“ There seems to be some mystical connection between
each sloka and its Bijakshara. 8 But it is not intelligible,
nor has any of the Prayoga Kartas 3 explained the same.

“ The following is a list of commentaries written upon
‘ Ananda-Laharl’ ; some of them include ‘ Saundarya-Laharl ’
also :

“ 1. ‘ Manorama,’ a Commentary. 2. A commentary by

Appaya Dlkshita (Tan j ore Palace Library). B. ‘ Vishnupakshl.’
Perhaps this may be the same as No. 14 given below. 4. By
Ka viraj asharman — about 8,000 granthas (Deccan College
Library). 5. ‘ Man j ubhQshanl, ’ by Krishnacharya, the son

1 1 have followed this commentary also in my 44 Wave of Bliss’*. — A.A»

* Blja or root-mantra. — A. A.

3 Those writers who deal with the practical application. — A. A.

268 THE SIX CENTRES AND THE SERPENT POWER

of V allabhaeharya — slokas about 1,700. He says in his
Introduction that Sri Shankaracharya praised the Brahma-
shakti called KundalinI when he was meditating on the
banks of the Ganges. He gives the purport of this work
in his first sloka : ‘ I praise constantly the KundalinI,
who oreates innumerable worlds continuously, though
She is like a filament of the lotus, and who resides
at the root of the tree (Muladhara) to be roused and led
{to Sahasrara).’ This is popular in the Bengal Presidency.
6. Another Commentary, called ‘ Saubhagyavardhana,’ by
Kaivalayasharma. The Adyar Library has a copy of it.
This is popular throughout India, so we can get as many
MSS. of the same as we require from different places. It
contains about 2,000 granthas. 7. By Keshavabhatta. 8.
* Tattvadlpika,’ by Gangahari, a small Commentary based on
Tantrashastra. 9. By Gangadhara. 10. By Goplramanatar-
kapravachana — granthas about 1,400. Seems to be of recent
origin. 11. Gaurikantasarvabhaumabhattacharya — granthas
about 1,300. Of recent origin. 12. By Jagadlsha. 13. By
Jagannatha Panchanana. 14. By Narasimha — granthas
1,500. The chief peculiarity of this commentary is that it
explains the text in two different ways, each sloka being
applicable to Devi and Vishnu at the same time. Though
some commentators have given different meanings to some
of the verses, yet all of them apply to the different aspects
of Devi alone, and not to the different Devatas. 15. ‘Bha-
vftrthadlpa,’ by Brahmananda 1 — granthas about 1,700. 16.

By Mallabhatta. 17. By Mahadevavidyavaglsha. 18. By
Madhavavaidya (Deccan College Library). 19. By Rama-
chandra — granthas about 3,000 (Deccan College Library).
20. By Ramanandatirtha. 21. Lakshmidhara’s ; which is

• '’ This is the celebrated Bengali Paramahamsa guru of Purnananda

Sv&ml, author of the Shatchakranirupana. Brahmananda was the
author of the celebrated Shftkt&nandataranginT.— A. A.

THEORETICAL BASES OF THIS YOGA

269

well known to the public, and needs no comment. This has
been brought out excellently in Deva Nagara type by the
Mysore Government lately. 22. By Yishvambhara. 23.
By Shrikanthabhatta. 24. By Rama Suri. 26. By Dindima
(Adyar Library). 26. By Ramachandra Misra — granthas
about 1,000 (Deccan College Library). 27. By Achyutananda
(printed in Bengali characters). 28. Sadashiva (Govern-
ment Oriental Library, Madras). 29. Another nameless
Commentary (Government Oriental Library, Madras). 30.
By Shrlrangadasa. 31. By Govinda Tarkavaglsha Bhatta-
charya. — granthas 600. He seems to give the Yantra also
for each verse. Further, he says that the god Mahadeva
specially incarnated as Shankaracharya to promulgate the
science of Shrlvidya. 32. SudhavidyotinI, by the son of
Pravarasena. This commentator says that the author of
this famous hymn was his father, Pravarasena, Prince of the
Dramidas. He tells us a story in connection with Pravara-
sena’s birth which is very peculiar. As he was born in an
inauspicious hour, Dramida, the father of Pravarasena, in
consultation with his wise Minister, by name Suka, threw
him out in the forest, lest he (the father) should lose his
kingdom. . . . The child praised Devi by this hymn, and,
pleased with it, the Devi fostered and took care of him in the
forest. The story ends by saying that the boy returned to
his father’s dominion and became King. By his command, his
son, the present commentator, wrote SudhavidyotinI, after
being fully initiated into this mystic Shastra, Shrlvidya. The
account, however, appears to be rather fantastic. This MS.
I got from South Malabar with much, difficulty. It gives the
esoteric meaning of the verses in ‘ Ananda-Laharl,’ and
seems to be a valuable relic of ocoult literature. 33. The book
of Yantras with Prayoga. This is very rare and important.

“ Besides the above commentaries, we do not know how
many more commentaries there are upon this hymn.”

270 THE SIX CENTRES AND THE SERPENT POWER

The celebrity of “ Anandalaharl ” and the great number
of commentaries , upon it are proof of the widespread and
authoritative character of the Yoga here described.

To conclude with the words of the Commentator on the
Trishatl : “ It is well known in Yoga-Shdstras that nectar

(Amrita) is in the head of all breathing creatures (Prfinl),
and that on Eundall going there by the Yoga-path which
is moistened by the current of that nectar Yogins become
like Ishvara.” 1

The Chakras, however, mentioned are not always those
of the body above stated, as would appear from the following
account, which, it will be observed, is peculiar, and which is
taken from the Shatchakra Upanishad of the Atharvaveda. 2
Apparently reference is here made to cosmic centres in the
worship of the Vishnu Avatara called Nrisimha.

“ Om. The Devas, coming to Satyaloka, thus spoke to
Prajapati, saying, ‘Tell us of the Narasimha 3 Chakra’,
(to which he replied) : There are six Narasimha Chakras.

The first and second have each four spokes ; the third, five ;
the fourth, six ; the fifth, seven ; and the sixth, eight spokes.
These six are the Narasimha Chakras. Now, what are their
names (that is what you ask). They are Achakra, 4 Suchakra, 4
Mahachakra, 0 Sakalaloka-rakshana-chakra, 7 Dyuchakra, 8
Asur§,ntaka-chakra. u These are their respective names. [1]

’ Sarvesham praninam shirasi amritam asti iti yogamargena kunda-
linlgamane tatratya tatpravfth&plutena yoginam Ishvarasamyam jayate
iti yogashftstreshu prasiddham (Comm. v. 1).

* Bibliotheca Indica, ed. Asiatic Society (1871). The notes’are from
the Commentary of Narayana.

3 The man-lion incarnation of Vishnu.

4 Anandfltmaka ; in the self of Ananda (bliss).

\Oood, pei feet.

4 Lustrous (Tejomaya),

1 The Chakra which by the Shaktis of JnAna and Kriya protects all
regions (Loka).

’ The Chakra of the path reached by Yoga.

9 The Chakra which is the death of all Asuras, or liars.

THEORETICAL BASES OF THIS YOGA 271

“ Now, what ate the three circles (Balaya) ? These are
inner, middle and outer. 1 The first is Blja ; 2 the second,
N arasimha-gftyatri ; 3 and the third, or outer, is Mantra.
Now, what is the inner circle ? There are six such (for each
Chakra has one); these are the Narasimha, Mahalakshmy a,
Saras vata, Kamadeva, Pranava, Krodhadaivata (Bijas),
respectively. 4 These are the six interior circles of the six
Narasimha Chakras. [2]

“ Now, what is the middle circle ? There are six such.
To each of these belong Narasimhaya, Vidmahe, Vajra-
nakhaya, Dhlmahi, Tannah, Simhah prachodayat, respec-
tively. 6 These are the six circles of the six Narasimha
Chakras. Now, what are the six outer circles ? The first
is Anandatma or Achakra ; the second is Priyatma or
Suchakra; the third is Jyotiratnia or Mahachakra; the
fourth is Mayatma or Sakala-loka-rakshana Chakra ; the
fifth is Yogatma or Dyuchakra ; and the sixth is Samaptatma
or Asurantakachakra. These are the six outer circles of the
six Narasimha Chakras. 0 [3]

1 That is, each Chakra has three divisions — inner, middle, and
outer ; or Blja, Narasimha Gayatrl, Mantra.

3 The root Mantra, which in this case or those given in the next
note but one.

3 That is, the Mantra. Narasimhaya vidmahe vajranakhaya dhlma-
hi tannah simhah prachodayat. (May we contemplate on Narasimha,
may we meditate on his Yajra-like claws. May that man-lion direct us.)

4 That is, the following Bijas : Kshaum (in Achakra) ; Shrlm, His
Shakti (in Suchakra) ; Aim (in Mahachakra) ; Klim (in Sakalalokarak-
shana-chakra) ; Om (in Dyuchakra) ; and Hum (in Asurftntakachakra).

‘ That is, to each of them is assigned the several parts of the Nara-
simha-gayatrl above-mentioned.

* The Atmft as bliss, love, light or energy, Maya, Yoga, and the con-
cluding Chakra which is the destruction of all Asuras.

272 THE SIX CENTRES AND THE SERPENT POWER

“ Now, where should these be placed ? 1 Let the first be
placed in the heart ; 9 the second in the head ; 3 the third at
the site of the orown-lock 1 (Shikhayam) ; the fourth all over
the body ; 8 the fifth in all the eyes 6 (Sarveshu netreshu)
and the sixth in all the regions 7 (Sarveshu desheshu). [4]

“ He who does Nyasa of these Narasimha Chakras on
two limbs becomes skilled in Anushtubh, 8 attains the favour
of Lord Nrisimha, success in all regions and amongst all
beings, and (at the end) Liberation (Kaivalya). Therefore
should this Nyasa be done. This Nyasa purifies. By this
one is made perfect in worship, is pious, and pleases Nara-
simha. By the omission thereof, on the other hand, the
favour of Nrisimha is not gained nor is strength, worship,
nor piety generated. [5]

“ He who reads this becomes versed in all Vedas, gains
oapacity to officiate as priest at all sacrifices, becomes like
one who has bathed in all places of pilgrimage, an adept in
all Mantras, and pure both within and without. He be-
comes the destroyer of all Rakshasas, Bhutas, Pishachas,
Shakinls, Pretas, and Vetalas. 9 He becomes freed of all fear ;
therefore should it not be spoken of to an unbeliever.” 10 [6]

‘ That is, how should Nyasa be done ? That is explained in the
text and following notes where the Nyasa is given.

2 Kshaum Narasimhaya achakraya anandatmane svaha hriday&ya
namah.

8 Shrlm vidmahe suchakraya priyatmanesvaha shirase svaha.

4 Aim vajranakhaya mahachakraya jyotiratmane svaha shikhayai
vashat.

b Klim dhlmahi sakala-loka-rakshana-chakraya mayatmane svaha
kavachaya hum.

6 Om tanno dyuchakraya yogatmane svaha netratrayaya vaushat.

1 Haum nrisimhah prachodayat asurantaka-chakraya satyatmane
svpiha astraya phat.

8 That is, he becomes capable of speech — a poet. He knows the
beginning and end of all things and is able to explain all things.

9 Various forms of terrifying and malignant spiritual influences.

19 That is, not to one who is not competent (Adhikarl) to receive
this knowledge. • Here ends the Atharvanlya S/iatfchakropanis/iat.

THEORETICAL BASES OF THIS YOGA

273

Notwithstanding the universal acceptance of this Yoga,
it has not escaped some modern criticism. The following
passage in inverted commas is a summary 1 * * * * * of that passed
by an English-educated 8 Guru from one of whose disoiples
I received it. It was elicited by the gift of the Sanskrit
text of the works here translated :

“ Yoga as a means to liberation is attained by entry
through the doors of Jnana (Knowledge) and Karma (Action).
Yoga is doubtless bliss, for it is the union of the Jlvatma
with the Brahman who is Bliss (Ananda). But there are
various forms of Bliss. There is, for instance, physical
bliss, gross or subtle as it may be. It is a mistake to
suppose that because a method of Yoga procures bliss it
therefore secures liberation. In order that we be liberated
we must secure that particular Bliss which is the Brahman.
Some centuries ago, however, a band of Atheists {i.e*, the
Buddhists) discovered the doctrine of the Void (Shunyavada),
and by a false display of a new kind of Nirvana Mukti locked
.up these two doors which gave entry to liberation. To-day
these doors are secured by three padlocks. The first is the
doctrine that by faith one attains Krishna, but where there
is argument (Tarka) He is far away. The second is the
error of the Brahmos, who in Western fashion think that
they can control the formless, changeless Brahman by shut-
ting their eyes in church and repeatipg that He is the
merciful, loving Father who is ever occupied with our good,
-and that if He be flattered He will be pleased ; for worship
(Upasana) is flattery. The third is the opinion of those to
whom all religious acts are nothing but superstition ; to

1 If my summary, taken from the Bengali, points the piteous acer-

bities of the original, the critic would, I am sure, not complain.

4 It is always important to record such a fact, for it generally in-

fluences the outlook on things. In some cases the mind is so Wester-

nized that it is unable to correctly appreciate ancient Indian ideas.

18

274

THE SIX CENTRES AND THE SERPENT POWER

whom self-interest, is the only good, and whose pleasure it
is to throw dust into the eyes of others and secure the
praise of those whom they have thus blinded. Vishnu, in
order to cause the disappearance of the Vedas in the Kali
age, manifested as the atheist Buddha, and allowed various
false doctrines, such as that of the Arhatas, to be proclaimed.
Rudra was affected by the sin of destroying the head of
Brahma. Then he began to dance, and a number of Uch-
chhishta (or low malignant) Rudras whose deeds are never
good, issued from His body. Vishnu and Shiva asked each
other, ‘ Can we do these people any good ? ’ Their partial
manifestations then promulgated Shastras opposed to the
Vedas, fitted for the atheistic bent of their minds, that they
might haply thereby rise through them to higher things.
God fools the wicked with such Scriptures. We must now,
however, discriminate between Shastras. It is not because
it iB said in Sanskrit ‘ Shiva says ’ (Shiva uvacha) that we
should accept all which follows this announcement. All
that is opposed to Veda and Smirti must be rejected. Of
the enemies of the Vedas 1 for whom such Shastras were de-
signed, some became Vaishnavas, and others Shaivas. One
of such Scriptures was the Tantra with a materialistic Yoga
system called Shatchakra-Sadhana, which is nothing but a
trickery on the part of the professional Gurus, who have not
hesitated also to promulgate forged scriptures. ‘ The very
mention of Tantrik Shastra fills us with shame.’ The Shat-
chakra Sadhana is a mere obstruction to spiritual advance-
ment. The Bliss which is said to be attained by leading
Kundali to the Sahasrara is not denied, since it is affirmed
by those who say they have experienced it. But this Bliss
(Ananda) is merely a momentary superior kind of physical

1 This no Tantrik would, I think, admit. He would say that it is
ignorance (Avidya) which sees any differences between Veda and Agama.
The critic re-echoes some Western criticisms.

THEORETICAL BASES OF THIS YOGA

275

Bliss which disappears with the body, and not the Bliss
which is Brahman and liberation. Moksha is not to be got
by entering the Sahasrara, but in leaving it by piercing the
Brahmarandhra and becoming bodiless . 1

“ The Tantrik seeks to remain in the body, and thus
to obtain liberation cheaply, just as the Brahmos and
Members of the Ary a Samaja have become BrahmajnanJs
(knowers of the Brahman) at a cheap price. Nectar, too, is
cheap with the Tantriks. But what is cheap is always
worthless, and this shows itself when one attempts to earn
some fruit from one’s endeavours. ‘ And yet all men are
attracted when they hear of Shatchakra.’ Many are so
steeped in Tantrik faith that they can find nothing wrong
with its Shastras. And the Hindu now-a-days has been
put in such a maze by his Tantrik Gurus that he does not
know what he wants. For centuries he has been accustomed
to the Tantrik Dharma , 2 and his eyes are therefore not
clear enough to see that it is as truly unacceptable to a
Hindu as it is to a Mussalman. In fact, these persons (for
whose benefit this Guru makes these remarks) are full of
Mlechchhata , 3 though, after all, it must be admitted to be
some advance for such a creature as a Mlechchha to adhere
even to Tantrik doctrine. For bad as it is, it is better than
nothing at all. All the same, the Gurus delude them with

1 It is true that complete Mukti or Kaivalya is bodiless (Videha).
But there is a Mukti in which the Yogi retains his body (Jlvanmukti).
In truth, there is no “ leaving ”, for Atma, as Shankara says, does not
come and go.

* This, at any rate, attests its wide pervasiveness.

3 This is a contemptuous term which has descended from the days
when the stranger was looked on as an object of enmity or contempt.
Just as the Greeks and Chinese called anyone not a Greek or a Chinese
a "barbarian,” so Hindus of the Exoteric School call all non-Hindus,
whether aboriginal tribes or cultivated foreigners, Mlechchhas. Mlech-
chhata is the state of being a Mlechchha. It is to the credit of the
Shakta Tantra that it does not encourage such narrow ideas.

276 THE SIX CENTRES AND THE SERPENT POWER

their fascinating talk about Shatehakra. Like a lot of the 1
present-day advertisers, they offer to show their so-called
- Lotuses’ to those who will join them. Men are sent to-
collect people to bring them to a Dlkshaguru (initiator)-
In this respect the Tantriks act just like coolie recruiters
for the tea-gardens. 1 The Tantrik says there are really
‘ Lotuses - ’ there ; but if the Lotuses are really there, why
are we not told how we may see them ? 2 And there also are
supposed to be Devatas, Dakinls, Yoginls, * all ready at
every moment for inspection \ 3 And, then, how material
it all is ! They speak of a Parashiva above Shiva, as if there
was more than one Brahman. 4 * And, then, the nectar is
said to be of the colour of lac. Well, if so, it is a gross
(Sthula) and perceptible thing ; and as a doctor can then
squeeze it out there is no need for a Guru. 6 In short, the
Tantrik Shatehakra is nothing but ‘ a sweet in the hands
of a child A child who is wayward is given a sweet to
keep him quiet. But if he has sense enough to know that
the sweet is given to distract him, he throws it away, and
finds the key to the locked doors of Yoga, called Karma
and Jnana. This process of Yoga was expelled from Hindu
sooiety centuries ago. For nearly 2,500 years ago Shankara, c

1 These wander about India persuading the villagers to go and work
on the tea-gardens, to which they are then conveyed by means which,
to say the least, are not always admirable. Truth makes it necessary
to state that the allegation that the Gurus employ agents to secure
followers is baseless. The Gurus of the, right type as a matter of fact
are very particular about the competency of the would-be disciple.

* The books and the Gurus claim to do so.

* It is not a peep-show open to any. Only those are said to see
who have mastered the great difficulties in this path.

4 There is one Brahman with his aspects.

4 This nectar is in the body. What is perceptible is not always
such a gross thing as those with which medicine is concerned.

6 This is the Indian tradition as to the philosopher’s date.

THEORETICAL BASES OF THIS YOGA

277

when destroying atheism, exterminated also Shatchakra-
yoga. 1 Shankara then showed the worthlessness of the
Tantras. They are again to-day attempting to enter Hindu
.society, and must be again destroyed.”

The writer of the note thus summarized omitted to
notice or perhaps was unaware that the Chakras are men-
tioned in the Upanishads, but endeavoured to meet the fact
that they are also described in the Puranas by the allegation
that the Pauranik Chakras are in conformity with the Vedas,
whereas the Tantrik Chakras are not. It is admitted that
in the Shiva Purana there is an account of the six centres,
but it is said that they are not there alleged to actually
exist, nor is anything mentioned of any Sadhana in connec-
tion with them. They are, it is contended, to be imagined
only for the purpose of worship. In external worship Devas
and Devxs are worshipped in similar Lotuses. The Puranas,
in fact, according to this view, convert what is external
worship into internal worship. If, according to the Purana,
one worships an interior lotus, it is not to be supposed that
there is anything there. One is worshipping merely a
figment of one’s imagination, though it is curious to note
that it is said that this figment secures certain advantages
to the worshipper and the latter must commence, according
to this critic, with the Chakra which he is qualified to
worship. It is not obvious how any question of such com-,
potency arises when each of the Chakras is imagined only.
Attention is drawn to the fact that in the Linga Purana
there is nothing about the rousing of Kundali, the piercing
-of the six centres, the drinking of nectar, and so forth. The
Purana merely says, “ Meditate on Shiva and Devi in the

1 When Shankara disputed with the K&palika Krakacha, the latter
invoked to his aid the fierce form of Shiva called Bhairava. But on
Shankara’s worshipping the God, the latter said to Krakacha, 4 Thy
time has come,’ and absorbed His devotee into Himself. See Madhava’a
Shankaravijaya, Ch. XV.

278 THE SIX CENTRES AND THE SERPENT POWER

different lotuses.” There is, it is thus contended, a radical
difference between the two systems. “ In the Pauranik
description of the Chakras everything is stated clearly ;
but with the Tantrik all is mystery, or else how indeed*
except by such mystification, could they dishonestly carry
on their profession as Gurus ? ”

Buddhists may dispute this critic’s understanding of
their Shtinyavada, as Tantriks will contest his account of
the origin of their Shastra. The -Historian will call in
question the statement that Shankara 1 abolished the Tantra.
For, according to the Shankaravijaya, his action was not
to abolish any of the sects existing at his time, but to
reform and establish bonds of unity between them, and to
induce them all through their differing methods to follow
a common ideal. Thus, even though Krakacha was absor-
bed into his God, the extreme Tantrik sect of Kapalikas
which he represented is said to have continued to exist
with Shankara’s approval, though possibly in a modified
form, under its leader Vatukanatha. The Brahmos, Arya-
samaja, Yaishnavas, and Shaivas, may resent this critic’s
remarks so far as they touch themselves. I am not here
concerned with this religious faction, but will limit the
following observations in reply to the subject in hand :

The criticism, notwithstanding its “pious” acerbity
against forms of doctrine of which the writer disapproved,
contains some just observations. I am not however here
concerned to establish the reality or value of this Yoga
method, nor is proof on either of these points available
exoept through actual experiment and experience. From
a doctrinal and historical point of view, however, some reply
may be made. It is true that Karma with Jnana are means
for the attainment of Moksha. These and Bhakti (devotion>
whioh may partake of the character of the first or the second*

1 See ante, p. 277.

THEORETICAL BASES OF THIS YOGA

279

according to the nature of its display, 1 are all contained
in the eight processes of Yoga. Thus, they include Tapas,
a form of Karma yoga, 2 and Dhyana, a process of Jn&na
yoga. As has been pointed out, the “ eight-limbed ” Yoga
(Ashtangayoga) includes Hatha processes, such as Asana
and Pranayama. What Hathayogls have done is to develop
the physical or Hatha processes and aspect. The true
view of Hathavidya recognizes that it is an auxiliary of
Jnana whereby Moksha is obtained. It is also obviously
true that all Bliss is not Moksha. Ananda (Bliss) of a
kind may be secured through drink or drugs, but no one
supposes that this is liberating Bliss. Similarly, Hatha-
yoga processes may secure various forms of gross or subtle
bodily Bliss which are not The Bliss. There is, however,
a misunderstanding of the system here described when it
is described as merely materialistic. It has, like other
forms of Yoga, a material side or Hatha aspect, since man
is gross, subtle, and spiritual ; but it has a Jnana aspect
also. In all Yoga there is mental exercise. As the Jiva
is both material and spiritual, discipline and progress in
both the aspects is needed. Kundali is aroused by Mantra,
which is a form of Consciousness (Chaitanya). “ It is
he whose being is immersed in the Brahman,” who
arouses the Devi Kundali by the Mantra Humkara (v. 50).
The Devi is Herself Shuddha Sattva 3 * 5 (v. 51). “ The wise

and excellent Yogi, wrapt in Samadhi and devoted to the

1 Thus, the offering of flowers and the like to the Divinity partakes

of the nature of Karma ; whilst Bhakti in its transcendental aspect,

in which by love of the Lord the devotee is merged in Him, is a form

of Samadhi.

5 When, however, we deal with what are called the three Kandas
— viz., Karma,- Upasana, and Jnana — Tapas and the like practices form
part of Upasana Kanda. The above definition is for the purposes of
Yoga classification only.

! Sattva, Atisattva, Paramasattva, Shuddhasattva, and Vishuddha.
sattva, are five different forms of Chaitanya.

280 THE SIX CENTRES AND THE SERPENT POWER

Lotus Feet of his Guru, should lead Kulakundali along
with Jiva to Her Lord the Parashiva in the abode of
Liberation within the pure Lotus, and meditate upon Her
who grants all desires as the Chaitanyarupa Bhagavatl
(that is, the Devi whose substance is Consciousness itself) ;
and as he leads Kulakundali he should make all things
absorb in Her.” Meditation is made on every centre in
which She operates. In the Ajna centre Manas can only
un ite with and be absorbed into KundalinI by becoming
one with the Jnana-shakti which She is, for She is all
Shaktis. The Laya-yoga is therefore a combination of
Karma and Jnana. The former mediately and the latter
directly achieves Moksha. In the Ajna is Manas and Om,
and on this the Sadhaka meditates (v. 33). The Sadhaka’s
Atma must be transformed into a meditation on this lotus
(v. 34). His Atma is the Dhyana of Om, which is the inner
Atma of those whose Buddhi is pure. He realizes that he
and the Brahman are one, and that Brahman is alone real
(Sat) and all else unreal (Asat). He thus becomes an
AdvaitavadI, or one who realizes the identity of the indi-
vidual and universal Self ( ib .). The mind (Chetas) by
-repeated- practice (Abhyasa) is here dissolved, and such
•practice is mental operation itself (v. 36). For the Yogi
•meditating on the Mantra whereby he realizes the unity
of Prana and Manas closes the “ house which hangs with-
out support ”. That is, he disengages the Manas from all
contact with the objective world (v. 36), in order to attain
the UnmanI Avastha. Here is Paramashiva. The Tantrik
does not suppose that there are several Shivas in the sense
of several distinot Deities. The Brahman is one. Rudra,
Shiva, Paramashiva, and so forth, are but names for differ-
ent manifestations of the One. When it is said that any
Devata is in any Chakra, it is meant, that that is the seat
of the operation of the Brahman, which operation in its

THEOBETICAL BASES OF THIS YOGA

281

Daiva aspect is known as Devata. As these operations
vary, so do the Devatas. The Hamsah of the Sahasrara
contains in Himself all Devatas (v. 44). It is here in the
Ajna that the Yogi places at the time of death his Prana
and . enters the supreme Purusha, “ who was before the
three worlds, and who is known by the Vedanta ” (v. 38).
It is true that this action, like others, is accompanied by
Hatha processes. But these are associated with medita-
tion. This meditation unites KundalinI and Jivatma with
the Bindu which is Shiva and Shakti (Shivashaktimaya),
and the Yogi after such union, piercing the Brahma randhra
is freed from the body at death and becomes one with
Brahman ( ib .). The secondary causal body (Karanavantara
Sharlra) above Ajna and below Sahasrara is to be seen only
through meditation (v. 39), when perfection has been obtain-
ed in Yoga practice. V. 40 refers to Samadhi Yoga.

Passing to the Sahasrara, it is said, “ well concealed
and attainable only by great effort, is that subtle ‘ Void ’
(Shunya) which is the chief root of Liberation ” (v. 42.) In
Paramashiva are united two forms of Bliss (v- 42) — namely,
Rasa or Paramananda Rasa (that is, the bliss of Moksha)
and Virasa (or the bliss which is the product of the union
of Shiva and Shakti). It is from the latter union that
there arise the universe and the nectar which floods the
lesser world (Kshudrabrahmanda), or the body. The ascetic
(Yati) of pure mind is instructed in the knowledge by which
he realizes the unity of the Jivatma and Paramatma (v. 43).
It is “ that most excellent of men who has controlled his
mind (Niyatanija-chitta) — that is, concentrated the inner
faculties (Antahkarana) on the Sahasrara, and has known
it — who is freed from rebirth,” and thus attains Moksha
{y. 45). He becomes Jlvanmukta, remaining only so long
in the body as is necessary to work out the Karma, the
activity of which has already commenced — just as a

282 T HE SIX CENTRES AND THE SERPENT POWER

revolving wheel will yet run a little time after the cause of
its revolving has ceased. It is the Bhagavatl Nirvana- Kala
who grants divine liberating knowledge — that is, Tattva-
jnana, or knowledge of the Brahman (v. 47). Within Her
is Nityananda, which is “ pure Consciousness itself ” (v. 49) ,
and “ is attainable only by Yogis through pure Jnana ” (ib.).
It is this Jnana which secures liberation (ib.). The Maya
Tantra says : “ Those who are learned in Yoga say that it
is the unity of Jlva and Atma (in Samadhi). According to
the experience of others, it is the knowledge (Jnana) of the
identity of Shiva and Atma. The Agamavadls say that
knowledge (Jnana) of Shakti is Yoga. Other wise men say
that the knowledge (Jnana) of the Purana Purusha is Yoga
and others again, the Prakritivadis, declare that the know-
ledge of the union of Shiva and Shakti is Yoga ” (v. 57).
“ The Devi, by dissolving KundalinI in the Parabindu,
effects the liberation of some Sadhakas through their medi-
tation upon the identity of Shiva and Atma in the Bindu.
She does so in the case of others by a similar process and
by meditation (Chintana) on Shakti. In other cases this
is done by concentration of thought on the Paramapurusha,
and in other cases by the meditation of the Sadhaka on
the union of Shiva and Shakti ” (ib.). In fact, the wor-
shipper of any particular Devata should realize that he is
one with the object of his worship. In Pranava worship,
for instance, the worshipper realizes his identity with the
Omkara. In other forms of worship he realizes his identity
with KundalinI, who is embodied by the different Mantras
worshipped by different worshippers. In short, Jnana is
Kriyajnana and Svartipa jnana. The latter is direct spiritual
experience. The former are the meditative processes lead-
ing to it. There is here Kriyajnana, and when KundalinI
unites with Shiva She gives Jnana (Svartipa), for Her
nature (Svartipa), as also His, is that.

THEORETICAL BASES OF THIS YOGA

288

After union with Shiva, KundalinI makes Her return
journey. After She has repeatedly 1 gone to Him, She
makes a journey from which, at the will of the Yogi, there
is no return. Then the Sadhaka is Jlvanmukta. His body
preserved until such time as the active Karma is exhausted,
when he can achieve bodiless (Yideha) or Kaivalya Mukti
(supreme Liberation). “ The revered Lord Preceptor ” —
that is, Shankaracharya — in his celebrated Anandalaharl
thus hymns Her return (v. 58) :

“ Kuharini, Thou sprinklest all things with the stream
of nectar which flows from the tips of Thy two feet ; and
as Thou returneth to Thine own place, Thou vivifiest and
makest visible all things that were aforetime invisible;
and on reaching Thy abode Thou resumest Thy snake-
like coil and sleepest.” That is, as Her passage upward
was Layakrama (dissolution of the Tattvas), so Her return
is Srishtikrama (re-creation of the Tattvas). V. 54 says
that the Yogi who has practised Yarna and Niyama and the
like (that is, the other processes of Ashtangayoga, including
Dhyana with its resulting Samadhl), and whose mind has
been thus controlled, is never again reborn. Gladdened by
the constant realization of the Brahman, he is at peace.

Whether the method above described be or be not
effectual or desirable, it must be obvious upon a perusal
of the text, which gives an explanation of it, that the Yoga
which the author affirms to be the cause of Liberation is not
merely material, but that it is the arousing of the Power
(Jlvashakti) of the World-Consciousness (Jagachchaitanya)
which makes man what he is. The Yogi thus does claim
to secure the bliss of Liberation by making entry thereto
through the doors of Karma and Jnanayoga.

1 This is necessary in order that the aptitude be attained. By
repetition the act becomes natural, and its result in the end becomes
permanent.

284

THE SIX CENTRES AND THE SERPENT POWER

A Brahmo Author 1 who is so little favourable to the
Tantra as to describe the difference between it and the
Veda as being “ as great as that which exists between the
Netherworld (Patala) and Heaven (Svarga) ” 2 does not deny
the efficiency of the Tantrik Shatchakra Sadhana, but con-
trasts it with the Vaidika Gayatri Sadhana in an account
of the two methods which I here summarise in inverted
commas.

“ The Chakras (the existence of which is not disputed)
are placed where the nerves and muscles unite.” 3 The Ajna
is the place of the Command. This manifests in the opera-
tion of Buddhi. If the command is followed, the Sadhaka
becomes pure of disposition (Bhava) and speech. Speech
displays itself in the throat, the region of the Vishuddha.
The next lower Chakra is called Anahata because of its con-
nection with Nada, which is self-produced in the heart.
The V&yu in Anahata is Pranashakti. Here when free from
sin one can see the Atma. Here the Yogi realizes ‘ I am He’.
Fire is at the navel. The seat of desire is at the root of the
Svadhishthana. In the lowest lotus the Muladhara are the

1 Gayatrimulaka Shatchakrer vyakhyana o sadhana (Mangala Ganga
Mission Press).

* The unorthodox author cited, quoting the saying that “ to attain
IBiddhi (fruition) in Shruti (study and practice of ordinances of the
Vedas) the Br&hmana should follow the Tantra,** asks, in conformity
with his views on the latter Shastra, '* How can those who are divorced
from Veda get Siddhi in Shruti ? ” This echoes a common reproach,
that the Tantra is opposed to the Vedas which the Shastra itself denies.
The Kulfirnava Tantra speaks of it, on the contrary, as Vedatmaka.
Of course it is one question to claim to be based on Veda and another
whether a particular Shastra is in fact in accordance with it. On this
the Indian schools dispute, just as the Christian sects differ as to
the Bible which all olaim as their basis.

3 This definition is inaccurate. As explained later, the physical
ganglia are merely gross correspondences of the subtle vital C hakr as
which inform them.

THEORETICAL BASES OF THIS YOGA

285

three Shaktis of Jlva — namely, Ichchha, Kriya, and Jnana —
in an unconscious unenlivened state. The Sadhaka by the
aid of the Paratma as fire (Agni) and air (Vayu ) 1 awakens
these three forces (Shaktis) and ultimately by the grace of
the Paratma he is united, with the Turiya Brahman.”

“ In days of old Sadhana commenced at the Mfiladhara
Chakra; that is, those who were not Sadhakas of the
Gayatrl-Mantra commenced from below at the lowest centre.
There was a good reason for this, for thereby the senses
(Indriya) were controlled. Without such control purity
of disposition (Bhava) cannot be attained. If such purity
be not gained, then the mind (Chitta) cannot find its place
in the heart ; and if the Chitta be not in the heart there
can be no union with the Paratma. The first thing, there-
fore, which a Sadhaka has to do is to control the senses.
Those who achieved this without fixing their minds on the
Lord (Ishvara ) 8 had to go through many difficult and
painful practices (such as the Mudras, Bandhas, etc.,
mentioned later) which were necessary for the control of
the Indriyas and of the action of the Gunas. All this is
unnecessary in the Gayatrl Sadhana or method. It is true
that the senses should be controlled in the three lower
centres (Chakras) — this is, cupidity (Lobha) in the Mula-
dhara, lust (Kama) in the Svadhishthana at the root of
the genitals, and anger (Krodha) at the navel. These three
passions are the chief to set the senses in motion, and are
the main doors to Hell. The way, however in which
control should be effected is to place the Chitta (mind) on
Satta (existence) of Paramatma in these Chakras. The

1 The Author here refers to the processes subsequently described,
whereby air is indrawn and the internal fires are set ablaze to rouse
the sleeping serpent. The Paratma is the Supreme Atma.

* This observation suggests a line of thought which is of value.
Some pursue the path of devotion (Bhakti), but what of those who have
it not or in less degree ?

286 THE SIX CENTRES AND THE SERPENT POWER

Ghitta should be taken to each of these three lowest centres
and controlled, whereby these passions which have their
respective places at those centres are controlled. When-
ever, therefore, the senses (Indriya) get out of control fix
the Chitta (mind) on the Paramatma in the particular
Chakra.”

[To give the above an English turn of thought : if, say,
anger is to be controlled, carry the mind to the navel, and
there meditate upon the existence of the Supreme One
(Paramatma) in this centre, not merely as the Supreme
without the body and within the body, but as embodied in
that particular part of it ; for that is Its manifestation. The
result is that the passionate activity of this centre is sub-
dued ; for its functioning is attuned to the state of the Atma
which informs it, and both the body and mind attain the
peace of the Atma on which the self is centred. 1 ]

“ Having thus controlled the senses, the Gayatrl Sa-
dhana commences, not at the lowest, but at the highest, of
the six centres — namely, the Ajna between the eyebrows.
There is no necessity for the difficult and painful process
of piercing the Chakras from below . 2 Fix the mind on the
Lord (Ishvara) in the highest centre. For the ether (Akasha)
there is the being (Satta) of the Supreme Atma. There
and in the two lower centres (Vishuddha and Anahata)
enjoyment is had with Ishvara. The union between Jlva
and Prakriti is called Honey (Madhu) in the Upanishads.
By Sadhana of the Ajna centre (Chakra) purity of being
(Bh&vashuddhi) is attained, and purity and speech follows on
the attainment of such Bhava. Yoga with the Supreme
Devatft who is all-knowing is had here. He who is freed

* The paragraph in brackets is mine.— A.A.

* This observation appears to show a misunderstanding of the
specific character of the Yoga. If it is desired to rouse Kundall, the
operation must, I am told, commence at the lowest centre. There are,
however, other forms of Yoga in which Kundall is not aroused, — A.A.

THEORETICAL BASES OF THIS YOGA

287

from all disturbing conditions of body and mind roaches the
state which is beyond the Gunas (Gunatlta), which is that
of the Supreme Brahman.”

We may conclude these two criticisms with the true
Indian saying somewhat inconsistently quoted in the first :
‘ To dispute the religion (Dharma) of another is the mark
of a narrow mind. 0 Lord ! O Great Magician ! with what-
soever faith or feeling we call on Thee, Thou art pleased.”

Whatsoever difference there has been, or may be, as to
forms and methods, whether in Upasana or Yoga, yet all
Indian worshippers of the ancient type seek a common end
in unity with Light of Consciousness, which is beyond the
regions of Sun, Moon, and Fire.

It will now be asked what are the general principles
which underlie the Yoga practice above described ? How is
it that the rousing of KundalinI Shakti and Her union with
Shiva effects the state of ecstatic union (Samadhi) and
spiritual experience which is alleged ? The reader who has
understood the general principles recorded in the previous
sections should, if he has not already divined it, readily
appreciate the answer here given.

In the first place, the preceding section will have indicat-
ed that there are two lines of Yoga — namely, Dhyana or
Bhavana Yoga, and KundalinI Yoga, the subject of this work
— and that there is a difference between the two. The First
class of Yoga is that in which ecstasy (Samadhi) is attained
by intellective processes (Kriya jnana) of meditation and
the like with the aid, it may be, in the preliminary stage of
auxiliary processes of Mantra or Hathayoga 1 (other than
the rousing of KundalinI Shakti) and by detachment from
the world ; the second is that Yoga in which, though
intellective processes are not neglected, the creative and

Such as Pr&nftyama, Asana. See ante, p. 192.

288

THE SIX CENTRES AND THE SERPENT POWER

sustaining Shakti of the whole body as KundalinI is ac-
tually and truly united with the Lord Consciousness so as
to procure for the Yogi a result which the Jnana-yogI
directly gains for himself. The Yogi makes Her introduce
Him to Her Lord, and enjoys the bliss of union through
Her. Though it is He who arouses Her, it is She who
gives Jnana, for She is Herself that. The Dhyana-yogI
gains what acquaintance with the supreme state his own
meditative powers can give him, and knows not the enjoy-
ment of union with Shiva in and through his fundamental
body-power. The two forms of Yoga differ both as to
method and result. The HathayogI in search of Laya
regards his Yoga and its fruit as the highest. The Jnana-
yogI thinks similarly of his own. And in fact Raja Yoga is
generally regarded as the highest form of Yoga. KundalinI
is so renowned that many seek to know Her. Having
studied the theory of this Yoga, I have often been asked
“ whether one can get on without it ”. The answer of the
Shastra is : “It depends upon what you are looking for and
on your powers.” If you want to rouse KundalinI Shakti
to enjoy the bliss of union of Shiva and Shakti through
Her, which your capacities do not otherwise allow you to
have or if you wish to gain the accompanying powers
(Siddhi),' it is obvious that this end can only be achieved
by the Yoga here described. But if liberation is sought and
the Yogi has capacity to attain it without KundalinI, then
such Yoga is not necessary, for liberation may be obtained
by pure Jnanayoga through detachment, the exercise, and
then the stilling, of the mind without any reference to the
central bodily power at all. Indeed perfect Liberation
(Nirvikalpa Sam&dhi) can only be obtained in this way by
Raja Yoga of which KundalinI Yoga is a preliminary

* Thus, by raising KundalinI Shakti to the Manipura centre, power
may (it is said) be acquired over fire.

THEORETICAL BASES OF THIS YOGA

289

method . 1 Samadhi may also be attained on the path of
devotion (Bhakti), as on that of knowledge. Indeed, the
highest devotion (Parabhakti) is not different from knowl-
edge. Both are realization. A Dhyana-Yogi should not
neglect his body, ; knowing that, as he is both mind and
matter, each reacts the one upon the other. Neglect or
mere mortification of the body is more apt to produce
disordered imagination than a true spiritual experience. He
is not concerned, however, with the body in the sense that
the Hathayogl is. It is possible to be a successful Dhyana-
Yogl and yet to be weak in body and health, sick, and
short-lived. His body, and not he himself, determines when
he shall die. He cannot die at will. The ecstasis, which
he calls “ Liberation while yet living ” (Jlvanmukti), is (so
it was said to me) not a stake like that of real Liberation.
He may be still subject to a suffering body, from which
he escapes only at death, when he is liberated. His ecstasy
is in the nature of a meditation which passes into the Void
(Bhavana- samadhi) effected through negation of thought
(Chittavritti) and detachment from the world — a process in
which the act of raising the central power of ■ the body
takes no part. By his effort 2 the mind, which is a product
of Kundalin! as Prakriti Shakti, together with its worldly
desires, is stilled, so that the veil produced by -mental
fuctioning is removed from Consciousness. In Layayoga
KundalinI Herself, when roused by the Yogi (for such
rousing, is his act and part), achieves for him this illumina-
tion. But why, it may be asked, should one trouble over

'Subject to Dharma, lama, Niyama, etc. In any case where the
end sought is purely “ spiritual ’’ there is Vairagya or renunciation.

4 This makes Raja Yoga the highest and most difficult of Yogas,
for mind is made to conquer itself. In Laya Yoga the conquest is
achieved for the adhaka by KundalinI Shakti. He arouses Her and
She achieves for him Siddhi. It is easier to arouse KundalinI than to
win by one’s thought alone Nirvikalpa Samadhi.

19

290

THE SIX CENTRES AND THE SERPENT POWER

the body and its oentral power, the more particularly that
there are unusual risks and difficulties involved? The
answer has been already given alleged certainty and faoility
of realization through the agency of the power which is
Knowledge itself (J nana-rUpa shakti) ; an intermediate
acquisition of powers (Siddhi) ; and both intermediate and
final enjoyment. This answer may, however, usefully be de-
veloped, as a fundamental principle of the Shakta Tantra
is involved.

The Shakta Tantra claims to give both enjoyment 1
(Bhukti) in this and the next world, and Liberation (Mukti)
from all worlds. This claim is based on a profoundly true
principle . 2 If the ultimate Reality is one which exists in
two aspects of quiescent enjoyment of the Self in Libera-
tion from all form and of active enjoyment of objects — that
is, as pure ‘ Spirit ’ and ‘ Spirit ’ in matter — then a complete
union with Reality demands such unity in both of its
aspects. It must be known both “ here ” (Iha) and “ there ”
(Amutra). When rightly apprehended and practised, there
is truth in the doctrine which teaches that man should
make the best of both worlds . 3 There is no real incom-
patibility between the two, provided action is taken in
conformity with the universal law of manifestation. It

1 As there are persons who always associate with the word “ en-
joyment ” (Bhoga) “ beer and skittles,” it is necessary to say that that
is not the necessary implication of the word Bhoga, nor the sense in
which it is here used. Philosophically, Bhoga is the perception of
objects upon whioh enjoyment, or it may be suffering, ensues. Here
any form of sense or intellectual enjoyment is intended. All life in the
world of form is enjoyment. Bhoga in fact includes suffering.

* Whioh it is possible to adopt without approval of any particular
application to whioh it may be put. There are some (to say the least)
dangerous practices which in hands of inferior persons have led to
results which have given the Sh&stra in this respect its ill repute.

1 " Worlds," because that is the English phrase. Here, however,
the antithesis is between the world (whether as earth or heaven) and
liberation from all worlds.

THEORETICAL BASES OF THIS YOGA

291

is held to be false teaching that happiness hereafter can
only be had by neglect to seek it now, or in deliberately
sought for suffering and mortification. It is the one Shiva
who is the supreme blissful experience, and who appears
in the form of man with a life of mingled pleasure and
pain. Both happiness here and the bliss of liberation here
and hereafter may be attained if the identity of these
Shivas be realized in every human act. This will be
achieved by making every human function, without excep-
tion, a religious act of sacrifice and worship (Yajna). In
the ancient Yaidik ritual, enjoyment by way of food and
drink was preceded and accompanied by ceremonial sacri-
fice and ritual. Such enjoyment was the fruit of the
sacrifice and the gift of the Gods. At a higher stage in
the life of a Sadhaka it is offered to the One from whom
all gifts come and of whom the Devatas are inferior limited
forms. But this offering also involves a dualism from
which the highest Monistic (Advaita) Sadhana of the
Shakta-Tantra is free. Here the individual life and the
world-life are known as one. And so the Tantrik Sadhaka,
when eating or drinking, 1 or fulfilling any other of the
natural functions of the body, does so, saying and believ-
ing, Shivo’ham (“I am Shiva”), Bhairavo’ham (“I am
Bhairava ”), 2 Sa’ham (“ I am She ”) \ It is not merely the
separate individual who thus acts and enjoys. It is Shiva
who does so in and through him. Such a one recognizes,
as has been well said, 4 that his life and the play of all its
activities are not a thing apart, to be held and pursued
egotistically for its and his own separate sake, as though

1 Thus in the Shakta ritual the Sadhaka who takes the wine-cup
pours the wine as a libation into the mouth of KundalinT Shakti, the
Shakti appearing in the form of himself.

’ A name of Shiva.

3 That is, the Mother of all appearing in the form of Her
worshipper.

4 By Sj. Arobindo Ghose in “ Arya. ”

1292 THE SIX CENTRES AND THE SERPENT POWER

enjoyment was something to be seized from life by his own
unaided strength and with a sense of separateness ; but his
life and all its activities are conceived as part of the divine
action in nature (Shakti) manifesting and operating in the
form of man. He realizes in the pulsing beat of his heart the
rhythm which throbs through, and is the sign of, the univer-
sal life. To neglect or to deny the needs of the body, to
think of it as something not divine, is to neglect and deny
that greater life of which it is a part, and to falsify the
great doctrine of the unity of all and of the ultimate ident-
ity of, Matter and Spirit. Governed by such a concept, even
the lowliest physical needs take on a cosmic significance.
The body is Shakti. Its needs are Shakti’s needs ; when
man enjoys, it is Shakti who enjoys through him. In all
he sees and does it is the Mother who looks and acts. His
eyes and hands are Hers. The whole body and all its
functions are Her manifestation. To fully realize Her as
such is to perfect this particular manifestation of Her’s
which is himself. Man, when seeking to be the master of
himself, so seeks on all the planes, physical, mental and
spiritual ; nor can they be severed, for they are all related,
being but differing aspects of the one all-pervading Consci-
ousness. Who is the more divine, he who neglects and
spurns the body or mind that he may attain some fancied
spiritual superiority, or he who rightly cherishes both as
forms of the one Spirit which they clothe ? Realization is
more speedily and truly attained by discerning Spirit in r
and as, all being and its activities, than by fleeing from and
oasting these aside as being either unspiritual or illusory
and impediments in the path . 1 If not rightly conceived, they
may be impediments and the cause of fall, otherwise they

1 The first iB the T&ntrik method of applying Ved&ntic truth ; the
second, the ascetic or M&y&v&din method, with a greatness of its own,
hut perhaps in less conformity, with the needs of the mass of men.

THEORETICAL BASES OF THIS YOGA

293

•become instruments of attainments ; and what others are
there to hand ? And so the Kularnava Tantra says : “ By
what men fall, by that they rise.” When acts are done in
the right feeling and frame of mind (Bhava), those acts give
enjoyment (Bhukti) ; and the repeated and prolonged Bhava
produces at length that divine experience (Tattvajnana)
which is liberation. When the Mother is seen in all things,
She is at length realized as She is when beyond them all.

These general principles have their more frequent ap-
plication in the life of the world before entrance on the path
of Yoga proper. The Yoga here described is, however, also
an application of these same principles in so far as it is
•claimed that thereby both Bhukti and Mukti are attained.
Ordinarily it is said that where there is Yoga there is no
Bhoga (enjoyment), but in Kaula teaching Yoga is Bhoga
and Bhoga is Yoga, and the world itself becomes the seat of
liberation (“ Yogo bhogayate, mokshayate samsarah ”). 1

In Kundalini Yoga enjoyment (Bhoga), and powers
(Siddhi) may be had at each of the centres to which the
Central Power is brought and by continuance of the practice
upward the enjoyment which is Liberation may be had.

By the lower processes of Hathayoga it is sought to
attain a perfect physical body which will also be a wholly
fit instrument by which the mind may function. A perfect
mind again approaches, and in Samadhi passes into, pure
Consciousness itself. The HathayogI thus seeks a body
which shall be as strong as steel, healthy, free from suffering
and therefore long-lived. Master of the body, he is master
-of both life and death. His lustrous form enjoys the vitality
of youth. HB lives as long as he has the will to live and

1 Yogo bhogayate sakshat dushkritam sukritayate
Mokshayate hi samsarah kauladharme kuleshvari.

(Kularnava Tantra.)

294 THE SIX CENTRES AND THE SERPENT POWER

enjoy in the world of forms. His death is the “ death at
will,” when making the great and wonderfully expressive
gesture of dissolution 1 he grandly departs. But it may be
said the Hathayogls do get sick and die. In the first place, the
full discipline is one of difficulty and risk, and can only be
pursued under the guidance of a skilled Guru. As the Gorak-
sha Samhita says, unaided and unsuccessful practice may
lead not only to disease, but death. He who seeks to con-
quer the Lord of Death incurs the risk on failure of a more
speedy conquest by Him. All who attempt this Yoga do not,
of course, succeed, or meet with the same measure of success..
Those who fail, not only incur the infirmities of ordinary
men, but others brought on by practices which have been
ill pursued, or for which they are not fit. Those, again,
who do succeed, do so in varying degree. One may prolong
his life to the sacred age of 84, others to 100, others yet
further. In theory, at least, those who are perfected (Siddha)
go from this plane when they will. All have not the same cap-
acity or opportunity through want of will, bodily strength,
or circumstance. All may not be willing or able to follow
the strict rules necessary for success. Nor does modern life
offer in general the opportunities for so complete a physical
culture. All men may not desire such a life, or may think
the attainment of it not worth the trouble involved. Some
may wish to be rid of their body, and that as speedily as
possible. It is therefore said that it is easier to gain libera-
tion than deathlessness. The former may be had by unselfish-
ness, detachment from the world, moral and mental disci-
pline. But to conquer death is harder than this ; for these
qualities and aots will not alone avail. He who does so
conquer holds life in the hollow of one hand, and if he be

1 Samh&ratnudrfi, the gesture which signifies dissolution, “ Now I
an? about to die ”.

THEORETICAL BASES OF THIS YOGA

295

a successful (Siddha) Yogi, liberation in the other. He has
Enjoyment and Liberation. He is the Emperor who is
master of the world and the possessor of the bliss which is
beyond all worlds. Therefore it is claimed by the Hathayogl
that every Sadhana is inferior to Hathayoga.

The Hathayogl who rouses KundalinI gains various
occult powers (Siddhi) and enjoyment thereby. At every
centre to which he leads KundalinI he experiences a special
form of bliss (Ananda) and gains special powers (Siddhi).
If he has Vairagya or distaste for these he carries Her to
the Shiva of his cerebral centre, and enjoys the Supreme
Bliss, which in its nature is that of Liberation, and which,
when established in permanence, is Liberation itself on the
loosening of the spirit and body. She who “ shines like a
chain of lights ” — a lightning-flash — in the centre of his body
is the “ Inner Woman ” to whom reference was made when
it was said, “ What need have I of any outer woman ? I
have an Inner Woman within myself.” The Vlra (“heroic ”) 1
Sadhaka, knowing himself as the embodiment of Shiva
(Shivo’ham), unites with woman as the embodiment of
Shakti on the physical plane. 2 The Divya (“ divine ”)
Sadhaka or Yogi unites within himself his own principles,
femalo and male which are the “ Heart of the Lord ”
(Hridayam parameshituh) 3 or Shakti, and Her Lord Con-
sciousness or Shiva. It is their union which is the mystic

See my “ Shakti and Shakta ’*.

2 The statement in the Tantras that this union is liberation (Mukti)
is mere Stuti— that is, praise in the Indian fashion of the subject in
hand, which goes beyond the actual fact. The European reader who
takes such statements au pied de la lettre and ridicules them makes him-
self (to the knowing) ridiculous. What actually happens in such case is
a fugitive bliss, which, like all bliss, emanates from the Great Bliss, but
is a pale reflection of it which nowise, in itself, secures immunity from
future rebirth. It is the bliss of this lower Sadhana, as the union of
KundalinI Shakti with Shiva is that of the higher.

8 As the Parapraveshika beautifully calls Her. Yoginlhridaya
Tantra says, “ She is the heart, for from Her all things issue.**

296 THE SIX CENTRES AND THE SERPENT POWER

coition (Maithuna) of the Tantras . 1 There are two forms
of Union (S&marasya) 2 — namely, the first, which is the gross
(Sthtlla), or the union of the physical embodiments of the
Supreme Consciousness ; and the second, which is the
subtle (Sakshma), or the union of the quiescent and active
principles in Consciousness itself. It is the latter which
is Liberation.

Lastly, what in a philosophical sense is the nature of
the process here described ? Shortly stated, energy (Shakti)
polarises itself into two forms — namely, static or potential
and dynamic as Prana, the working forces of the body.
Behind all activity there is a static background. This static
centre in the human body is the central Serpent Power in
the Muladhara (root support). It is the power which is the
static support (Adhara) of the whole body, and all its moving
Pranik forces. This centre (Kendra) of power is a gross form
of Chit or Consciousness — that is, in itself (Svarupa) it is
Consciousness and by appearance it is a power which, as the
highest form of force, is a manifestation of it. Just as there
is a distinction (though identity at base) between the supreme
quiescent Consciousness and its active power (Shakti), so
when Consciousness manifests as energy (Shakti), it possesses
the twin aspects of potential and kinetic energy. In Advaita
Vedanta there can be no 'partition, in fact, of Reality. To
the perfect eye of its Siddha the process of becoming is an
asoription (Adhyasa) to the ultimate Real . 3 To the eye of

' This, as the Yogini Tantra says, is the coition (Maithuna) of those
who are Yati (who have controlled their passions).

9 This term indicates the enjoyment which arises from the union
of male and female, which may be either of bodies or of their inner
principles.

* To the eye of Siddhi, to the spirit who is Udftsina (simple witness
unmindful of the external world), becoming is Adhyasa and nothing
real (in the Indian sense of that term, as used by Shankara). Creation
XShristfi is Vivarta, or apparent and not real evolution (Parinama).
Adhyasa is attributing to something that which it does not really possess.

THEORETICAL BASES OF THIS YOGA

297

the S&dhaka — that is, the aspirant for Siddhi (perfected
accomplishment) — to the spirit which is still toiling through
the lower planes and variously identifying itself with
them, becoming is tending to appear, and appearance is
real. The Shakta Tantra is a rendering of Vedantic truth
from this practical point of view, and represents the world-
process as a polarization in Consciousness itself. This
polarity as it exists in, and as, the body, is destroyed by
Yoga, which disturbs the equilibrium of bodily conscious- (
ness which is the result of the maintenance of these two
poles. In the human body the potential pole of energy,
which is the supreme power, is stirred to action, on which
the moving forces (dynamic Shakti) supported by it are
drawn thereto, and the whole dynamism 1 thus engendered
moves upward to unite with the quiescent Consciousness
in the highest Lotus . 2 This matter has been so well put
by my friend and collaborator Professor Pramathanatha
Mukhyopadhyaya that I cannot improve on his account , 3
and therefore cite it in lieu of giving a further description
of my own :

“ When you say that Kundall Shakti is the primordial
Shakti at rest, I am led to think of an analogy (and it may
be more than an analogy) in modern science. Cosmic
energy in its physical aspect may be considered either as
static or as dynamic, the former being a condition of
equilibrium, the latter a condition of motion or change of

1 The projecting power of consciousness withdraws its projections
into the sensuous world, and the power of Consciousness remains as
Power to Be. *

* Why here, it may be asked, seeing that Consciousness is all per-
vading ? True : but there the Tamasik force of Maya is at its lowest
strength. Therefore Consciousness is reached there.

3 In a letter to me, in reply to one of mine answering some inquiries
made by him as regards this Yoga. He wrote that my letter had sug-
gested certain ideas “ on a subject of supreme interest philosophically
and practically in the life of a Hindu,” which I reproduce in the text.
The bracketed translations of the Sanskrit words are mine.

298 THE SIX CENTRES AND THE SERPENT POWER

relative position. Thus a material thing apparently at rest
(there being no absolute rest except in pure Consciousness
or Chit) should be regarded as energy or Shakti equili-
brated, the various elements of it holding one another in
check (or, as the mathematicians will say, the algebraic sum
of the forces being zero). Of course, in any given case the
equilibrium is relative rather than absolute. The import-
ant thing to note is this polarization of Shakti into two
# forms — static and dynamic.

“ In the tissues of a living body, again, the operative
energy (whatever the nature of that may be, whether we
believe in a special ‘ vital force ’ or not) polarizes itself into
two similar forms — anabolic and katabolic — one tending to
change and the other to conserve the tissues, the actual
condition of the tissues being simply the resultant of these
two co-existent or concurrent activities.

“ In the mind or experience also this polarization or
polarity is patent to reflection. In my own writings 1 I
have constantly urged this polarity between pure Chit and
the stress which is involved in it : there is a stress or Shakti
developing the mind through an infinity of forms and
changes but all these forms and changes are known as
involved in the pure and unbounded ether of awareness
(Chid&k&sha). This analysis therefore exhibits the prim-
ordial Shakti in the same two polar forms as before — static
and dynamic — and here the polarity is most fundamental
and approaches absoluteness.

“ Lastly, let us consider for one moment the atom of
modern science. The chemical atom has ceased to be an
atom (indivisible unit of matter). We have instead the
electron theory. According to this, the so-called atom is a
miniature universe very much like our own solar system.

1 “ Approaches to Troth,” “ The Patent Wonder,” valuable pre-
sentments in modern terms of the ancient Vedantic teaching.

THEORETICAL BASES OP THIS YOGA 29ft

At the centre of this atomic system we have a charge of
positive electricity round which a cloud of negative charges
(called electrons) is supposed to revolve, just as myriads of
planets and smaller bodies revolve round the sun. The
positive and the negative charges hold each other in check,
so that the atom is a condition of equilibrated energy, and
does not therefore ordinarily break up, though it may possi-
bly break up and set free its equilibrated store of energy, as
probably it does in the emanations of the radium. What
do we notice here ? The same polarity of Shakti into a static
and a dynamic partner — viz., the positive charge at rest at
the centre, and the negative charges in motion round about
the centre : a most suggestive analogy or illustration, per-
haps, of the cosmic facts. The illustration may be carried
into other domains of science and philosophy, but I may as
well forbear going into details. For the present we may, I
think, draw this important conclusion :

“ Shakti, as manifesting itself in the universe, divides
itself into two polar aspects — static and dynamic — which
implies that you cannot have it in a dynamic form without
at the same time having it in a corresponding static form,
much like the poles of a magnet. In any given sphere of
activity of force we must have, according to this cosmic
principle, a static background — Shakti at rest or ‘ coiled
as the Tantras say.

“ Before I proceed, let me point out what I conceive to
be the fundamental significance of our Tantric and Pauranic
Kali. This figure or Murti is both real and symbolic, as
indeed every Murti in the so-called Hindu mythology is.
Now, the Divine Mother Kali is a symbol of the cosmic truth
just explained. Sadashiva, on whose breast She dances,
nude and dark, is the static background of pure Chit, white
and inert (Shavarupa), because pure Chit is in itself Svapra-
kasha (self-manifest) and Nishkriya (actionless). At the

300 THE SIX CENTRES AND THE SERPENT POWER

same time, apart from and beyond Consciousness there can
be nothing — no power or Shakti — hence the Divine Mother
stands on the bosom of the Divine Father. The Mother
Herself is all activity and Gunamayl (in Her aspect as Pra-
krit! composed of the Gunas). Her nakedness means that
though She encompasses all,* there is nothing to encom-
pass Herself ; Her darkness means that She is inscrutable
Avang-manasagochara (beyond the reach of thought and
speech).. Of course, this is no partition of reality into two
(there lies the imperfection of the Sankhya doctrine of Puru-
sha and Prakriti, which is otherwise all right), but merely
polarization in our experience of an indivisible fact which is
the primordial (Adya) Shakti itself. Thus Chit is also
Shakti; Shiva is Shakti and Shakti is Shiva, as the Tantras
say. It is Gunashraya (support of Gunas) as well as Guna-
maya (whose substance is Gunas) ; Nirguna (attributeless)
as well as Saguna (with attribute), as said in a well-known
passage of the Chandi.

“ Your suggestive hint 1 makes the nature of the Kun-
dalinl Shakti rather clear to me. You are quite right, per-
haps, in saying that the cosmic Shakti is the Samashti (col-
lectivity) in relation to which the KundalinI in the bodies
is only the Yyashti (individual) ; it is an illustration, a re-
production on a miniature scale, a microcosmic plan, of
the whole. The law or principle of the whole — that of
macrocosmic Shakti-— should therefore be found in the
KundalinI. That law we have seen to be the law of polariza-
tion into static-dynamic or potential-kinetic aspects. In
the living body, therefore, there must be such polarization.
Now, the KundalinI coiled three times and a half at the
Mal&dh&ra is the indispensable and unfailing statio back-
ground of the dynamic Shakti operative in the whole body,
carrying on processes and working out changes. The body,
1 That KundalinI is the static Shakti.

THEORETICAL BASES OF THIS YOGA 301

therefore, may be compared to a magnet with two poles.
The Muladhara is the static pole in relation to the rest of
the body, which is dynamic ; the working, the body neces-
sarily presupposes and finds such a static support, hence
perhaps 1 the name Muladhara, the fundamental support.
In one sense, the static Shakti at the Muladhara is neces-
sarily co-existent with the creating and evolving Shakti of
the body, because the dynamic aspect or pole can never be
without its static counterpart. In another sense, it is the
Shakti left over (you have yourself pointed this out, and the
italics are yours) after the Prithivi — the last of the Bhutas —
has been created, a magazine of power to be drawn upon and
utilized for further activity, if there should arise any need
for such. Taking the two senses together (yours as well as
mine), Shakti at the Muladhara is both co-existent with
every act of creation or manifestation and is the residual
effect of such act — both cause and effect, in fact — an idea
which, deeply looked into, shows no real contradiction.
There is, in fact, what the physicist will describe as a cycle
or circuit in action. Let us take the impregnated ovum —
the earliest embryological stage of the living body. In it the
KundalinI Shakti is already presented in its two polar as-
pects : the ovum, which the mother-element represents, one
pole (possibly the static), and the spermatazoon, which is the
father-element, represents the other (possibly the dynamic).®
From their fusion proceed those processes which the biologist
calls differentiation and integration ; but in all this process
of creation the cycle can be fairly easily traced. Shakti flows
out of the germinal cell (fertilized ovum), seizes upon foreign
matter, and assimilates it, and thereby grows in bulk;
divides and sub-divides itself, and then again co-ordinates

1 Certainly.

* The process of fertilization is dealt with in the Matrik&bheda
Tantra.

302 THE SIX CENTEES AND THE SERPENT POWER

all its divided parts into one organic whole. Now in all this
we have the cycle. Seizing upon foreign matter is an out-
wardly directed Activity, assimilation is an inwardly
directed activity or return current ; cell division and multi-
plication is an outwardly directed operation, co-ordination
is inwardly directed ; 1 and so on. The force in the germ-cell
is overflowing, but also continuously it is flowing back
into itself, the two operations presupposing and sustaining
each other, as in every circuit. The given stock of force
in the germ-cell, which is static so long as the fusion of the
male and female elements does not take place in the womb,
is the necessary starting-point of all creative activity ; it
is the primordial cause, therefore, in relation to the body —
primordial as well as constantly given unceasing. On
the other hand, the reaction of every creative action, the
return current or flowing back of every unfolding overflow,
constantly renews this starting force, changes it without
changing its general condition of relative equilibrium (and
this is quite possible, as in the case of any material system) ;
the force in the germ-cell may therefore be also regarded
as a perpetual effect, something left over and set against
the working forces of the body. Many apparently incon-
sistent ideas enter into this conception and they have to be
reconciled.

“ 1. We start with a force in the germ-cell which is
statioal at first (though, like a dicotyledon seed, or even a
modern atom, it involves within itself both a statical and a
dynamical pole ; otherwise, from pure rest, involving no
possibility of motion, no motion could ever arise). Let this
be the KundalinI coiled,

“ 2. Then there is creative impulse arising out of it ;
this is motion out of rest. By this, the KundalinI becomes
partly static and partly dynamic, or ejects, so to say, a
1 This outflow and inflow is a common Tantrik notion.

THEORETICAL BASES OF THIS YOGA

308

dynamic pole out of it in order to evolve the body, but
remaining a static pole or background itself all along. In
no part of the process has the KundalinI really uncoiled
itself altogether, or even curtailed its three coils and a half.
Without this Muladhara Shakti. remaining intact no evolu-
tion could be possible at all. It is the hinge upon which
everything else turns.

“ 3. Each creative act again reacts on the Muladhara
Shakti, so that such reaction, without disturbing the relat-
ive rest of the coiled Shakti, changes its volume or inten-
sity, but does not curtail or add to the number of coils.
For instance, every natural act of respiration reacts on the
coiled Shakti at the Muladhara, but it does not commonly
make much difference. But Pranayama powerfully reacts
on it, so much so that it awakes the dormant power and
sends it piercing through the centres. Now, the common
description that the KundalinI uncoils Herself then and
goes up the Sushumna, leaving the Miiladhara, should, I
think, be admitted with caution. That static background
can never be absolutely dispensed with. As you have
yourself rightly observed, ‘ Shakti can never be depleted,
but this is how to look at it.’ Precisely, the Kundall, when
powerfully worked upon by Yoga, sends forth an emanation
or ejection in the likeness of Her own self (like the ‘ ethereal
double ’ of the Theosophists and Spiritualists) 1 which
pierces through the various centres until it becomes blended,
as you point out, with the Mahakundall of Shiva at the
highest or seventh centre. Thus, while this ‘ethereal
double ’ or self-ejection of the coiled power at the Muladhara
ascends the Sushumna, the coiled power itself does not and
need not stir from its place. It is like a spark given from
an over-saturated 2 electro-magnetic machine ; or, rather,
-it is like the emanations of radium which do not sensibly
* Spiritists. ’ Overcharged.

304 . THE SIX CENTRES AND THE SERPENT POWER

detract from the energy contained in it. This last, perhaps,
is the closest physical parallel of the case that we are trying
to understand. As a well-known passage in the Upanishad
has it, ‘ The whole (Pttrna) -is subtracted from the whole,
and yet the whole remains.’ I think our present case comes
very near to this. The Kundalini at the Mfiladhara is the
whole primordial Shakti in monad or germ or latency :
that is why it is coiled. The Kundalini that mounts up
the Nadi is also the whole Shakti in a specially dynamic
form — an eject likeness of the Eternal Serpent. The result
of the last fusion (there are successive fusions in the
various centres also) in the Sahasrara is also the Whole, or
Purna. This is how I look at it. In this conception the
permanent static background is not really depleted, much
less is it dispensed with.

“ 4. When again I say that the volume or intensity
of the coiled power can be affected (though not its con-
figuration and relative equilibrium), I do not mean to
throw up the principle of conservation of energy in relation
to the Kundalini, which is the embodiment of all energy.
It is merely the conversion of static (potential) energy
into dynamic (kinetic) energy in part, the sum remain-
ing constant. As we have to deal with infinities here, an
exact physical rendering of this principle is not to be
expected. The Yogi therefore simply ‘ awakens ’, and never
creates Shakti. By the way, the germ-cell which evolves
the body does not, according to modern biology, cease
to be a germ-cell in any stage of the complicated pro-
cess. The original germ-cell splits up into two: one
half gradually develops itself into the body of a plant or
animal — this is the somatic cell ; the other half remains
encased within the body practically unchanged, and is trans-
mitted in the process of reproduction to the offspring—
that is, the germ-plasm. Now, this germ-plasm is unbroken

THEORETICAL BASES OF THIS YOGA

805

through the whole line of propagation. This is Weismann’s
doctrine of * continuity of the germ plasm,’ which has been
widely accepted, though it is but an hypothesis.”

In a subsequent postscript the Professor wrote :

“ 1. Shakti being either static or dynamic, every
dynamic form necessarily presupposes a static background.
A purely dynamic activity (which is motion in its physical
aspect) is impossible without a static support or ground
(Adhara). Hence the philosophical doctrine of absolute
motion or change, as taught by old Heraclitus and the
Buddhists and by modern Bergson, is wrong ; it is based
neither upon correct logic nor upon clear intuition. The
constitution of an atom reveals the static-dynamic polari-
zation of Shakti ; other and more complex forms of exist-
ence also do the same. In the living body this necessary
static background is Muladhara, where Shakti is Kundalini
coiled. All the functional activity of the body, starting
from the development of the germ-cell, is correlated to,
and sustained by the Shakti concentrated at, the Muladhara.
Cosmic creation, too, ending with the evolution of PrithivI
Tattva (it is, however, an unending process in a different
sense, and there perhaps Henri Bergson, who claims that
the creative impulse is ever original and resourceful, is
right), also presupposes a cosmic statio background (over
and above Chidakasha — ether of Consciousness), which is
the Mahakundall Shakti in the Chinmayadeha (body of
Consciousness) of Parameshvara or Parameshvarl (the
Supreme Lord in male and female aspect). In the earliest
stage of creation, when the world arises in Divine Conscious-
ness, it requires, as the principle or pole of Tat (That), the
correlate principle or pole of Aham (I) ; in the development
of the former, the latter serves as the static background. In
our own experiences, too, * apperception ’ or consciousness

of self is the sustaining background — a string, so to say,
20

306

THE SIX CENTRES AND THE SERPENT POWER

which holds together all the loose beads of our elements of
feeling. The sustaining ground or Adhara, As the seat of
static force, therefore is found, in one form or other, in every
phase and stage of creative evolution. The absolute or
ultimate form is, of course, Chit-Shakti (Consciousness as
Power) itself, the unfailing Light of awareness about which
our Gayatii (Mantra) says : ‘ Which sustains and impels all
the activities of Buddhi.’ This fact is symbolized by the
K&ll-murti : not a mere symbol, however.

“ 2. My remarks about the rising or awakening of the
Serpent Power at the Muladhara have been, perhaps, almost
of the nature of a paradox. The coiled power, though
awakened, uncoiled and rising, never really stirs from its
place; only a sort of ‘ethereal double ’ or ‘eject ’ is unloosed
and sent up through the system of centres. Now, in plain
language, this ethereal double or eject means the dynamic
equivalent of the static power concentrated at the Mula, or
root. Whenever by Pranayama of Bljamantra, or any other
suitable means, the Muladhara becomes, like an electro-
magnetic machine, over-saturated (though the Kundali
Shakti at the Mala is infinite and exhaustless, yet the
capacity of a given finite organism to contain it in a static
form is limited, and therefore there may be over-saturation),
a dynamic or operative equivalent of the static power is
set up, possibly by a law similar to Nature’s law of
induction, by which the static power itself is not depleted
or rendered other than static. It is not that static energy
at the Mula wholly passes over into a dynamic form — the
coiled KundalinI leaving the Mula, thus making it a void ;
that cannot be, and, were it so, all dynamic operation in
the body would cease directly for want of a background.
The coiled power remains coiled or static, and yet something
apparently passes out of the Mula — viz., the dynamic equi-
valent. This paradox can perhaps be explained in two ways :

THEORETICAL BASES OF THIS YOOA 307

“ (a) One explanation was suggested in my main
letter. The potential Kundall Shakti becomes partly con-
verted into kinetic Shakti, and yet, since Shakti, even as
given in the Mula-centre, is an infinitude, it is not depleted :
the potential store always remains unexhausted. I referred
to a passage in the Upanishad about Purna. In this case,
the dynamic equivalent is a partial conversion of one mode of
energy into another. In Laya-yoga (here described) it is
ordinarily so. When, however, the infinite potential be-
comes an infinite kinetic — when, that is to say, the coiled
power of the Mula becomes absolutely uncoiled — we have
necessarily the dissolution of the three bodies (Sthula,
Linga, and Karana — gross, subtle, causal), and consequently
Videhamukti (bodiless liberation), because the static back-
ground in relation to a particular form of existence has now
wholly given way, according to our hypothesis. But Maha-
kundall remains ; hence individual Mukti (liberation) need
not mean dissolution of Samsara (transmigrating worlds)
itself. Commonly, however, as the Tantra says, ‘ Pltva
pltva punah pltva,’ etc . 1

“ (b) The other explanation is suggested by the law
of induction. Take an electro-magnetic machine ; 2 if a
suitable substance be placed near it, it will induce in it an
equivalent and opposite kind of electro-magnetism 2 without
losing its own stock of energy. In conduction, energy flows
over into another thing, so that the source loses and the other
thing gains what it has lost, and its gain is similar in kind to
the loss. Not so induction. There the source does not lose,
and the induced energy is equivalent and opposite in kind to
the inducing energy. Thus a positive charge will induce an

' “ Having drunk, having drunk, having again drunk," a passage in
the Kul&rnava Tantra signifying not actual drinking (as some suppose),
but repeated raising of Hundalinl.

* We may say “ Take a magnet ” and “ magnetism ”.

808

THE SIX CENTRES AND THE SERPENT POWER

equivalent negative charge in a neighbouring objeot. Now,
shall we suppose that the Maladhara, when it becomes over-
saturated, induces in the neighbouring centre (say, Svftdhis-
thana) a dynamic (not static) equivalent ? 1 Is this what
the rise of the Serpent Power really means ? The explana-
tion, I am tempted to think, is not perhaps altogether
fantastic.”

In reply to this highly interesting and illustrative
account of my friend, I wrote suggesting some difficulties
in the way of the acceptance of his statement that KundalinI
Shakti did not, in fact, Herself uncoil and ascend, but pro-
jected upwards an emanation in the likeness of Her own self.
The difficulty I felt was this : In the first place, the Yoga

books, to which full credence must be given in this matter,
unequivocally affirm that KundalinI Herself does, in fact,
ascend. This is borne out by some inquiries made of a
Tantrik Pandit very familiar with his Shastra 2 after the
receipt of the letter quoted. As the body of the Yog! still
lives, though in an inert corpse-like condition, when con-
sciousness of it is lost, I asked him how the body was sus-
tained when KundalinI left Her oentral abode. His answer
was that it was maintained by the nectar which flows from
the union of Shiva and Shakti in the Sahasrara. This nectar
is an ejeotion of power generated by their union. If Kunda-
linI does not ascend, but a mere emanative spark of Her,
how (he further asked) is it that the body becomes cold and
corpse-like ? Would this follow if the power still remained
at its centre, and merely sent forth a dynamic equivalent of

1 Here is the seat of the first moving, or Pashyanti Shabda.

1 Though not practising himself, his brother, from whom he had
learnt, was an adept in the Yoga. His statements I have always found
of peculiar value. It must, however, be remembered that, however
learned or practised a Pandit or Yogi may be, it is possible for him to be
ignorant of the scientific implications of his doctrine and practice.

THEORETICAL BASES OF THIS YOGA

309

itself? There were further difficulties in the theory put
forward by my friend, though it may be that there are also
difficulties in the acceptance of the statement that the
Muladhara is entirely depleted of the great power. I
suggested that Kundall was the static centre of the whole
body as a complete conscious organism, and that each of
the parts of the body and their constituent cells must have
their own static centres, which would uphold such parts
and cells ; and that the life of the body, as a collection of
material particles (from which the general organic consci-
ousness as a whole was withdrawn), was sustained by the
nectar which flowed from Kundalinl Shakti when in union
with Shiva in the Sahasrara. In reply, Professor P. Mukh-
yopadhyaya dealt with the matter as follows :

“ According to my presentation of the case, something
— viz., a dynamio equivalent or ‘ operative double ’ — is
certainly sent forth from the Muladhara, but this basic
centre or seat is not depleted or rendered void of static energy
in consequence of that operation. The Mula (root), as the
seat of static or coiled power, can never be dispensed with.
It is the sine qua non of all functions of the triple body
(gross, subtle, causal). It is, so to say , the buffer or base
against which any activity of the Jlva (embodied conscious-
ness) must react or recoil, like a naval or any other kind
of heavy gun against its base or emplacement. Thus while
the dynamic or uncoiled Shakti ascends the axis, the static
or coiled Shakti retains- its place at the Mula, and remains
as the very possibility of the dynamic upheaval. The
ascending power is simply the dynamic counterpart of the
static ground. To say that Kundalinl leaves its place and
ascends is only to say that it ceases to be Kundalinl and
becomes dynamic. The ascending power is therefore un-
coiled or non-Kundalinl power ; it is the dynamic expression
of the Kundalinl power. So far all can agree. But the

310 THE SIX CENTRES AND THE SERPENT POWER

question is : Is the Mala depleted or deprived of all power
(espeoially coiled power) when that dynamical expression
leaves it and ascends the axis ? Is the dynamic expression
wholly at the expense of the static ground ? Should the
latter cease in order that the former may commence ?

“ Here, I think, I must answer in the negative. It is
a case of Power leaving as well as remaining — leaving as
dynamic and remaining as static ; it is the case of the
Kundall being uncoiled in one aspect or pole and remaining
still coiled in another aspect or pole. A paradox, perhaps,
but, like most paradoxes, it is likely to be true.

“ Is scriptural authority, which, by-the-by, I hold in
utmost reverence, really challenged by this interpretation ?
The nature of the dynamic equivalent and its relation to-
the statio background have been indicated in the previous
two communications, and I need not dilate on them. I
have claimed throughout that the Muladhara, as the seat
of static ( i.e ., coiled) power, can never be rendered a vacuum
in relation to such power except in the circumstances of
Videhamukti (bodiless liberation), when the triple body
(gross, subtle, causal) must dissolve. I think, also, that
the point of view which you have taken can be reconciled
with this interpretation of the matter. The KundalinI
Shakti is the static aspect of the life of the whole organized
body, as you say rightly. The relation between the lives of
the individual cells and that of the whole organism is not
dearly understood in science. Is the common life a merely
mechanical resultant of the lives of the individual cells, or
are the lives of the individual cells only detailed mani-
festations of the common life? In other words, is the
common life cause and the cell-lives effects or vice-versa ?
Science is not yet settled on this point. As a sub-
scriber to the Shaktivada (doctrine of Shakti) I am
inclined, however, to give primacy to the oommon life;

THEORETICAL BASES OF THIS YOGA

311

in the germ-cell itself the common life is given in
substance, and the whole development of the Jivadeha (Jiva
body) is only the detailed carrying out in particulars of what
has been already given in substance, according to the princi-
ple of Adrishta (Karma). Nevertheless, I am quite willing to
concede to the individual cells lives of semi-independence. -
‘ Semi,’ because they require to be sustained to a consider-
able degree by the life of the whole. Benefit or injury to the
life of the whole reacts on the condition of the cells ; the
death of the whole life is followed by the death of the cells,
and so on.

“ Now, in every cell there is, of course, static-dynamic
polarity ; in the whole organism, also, there is such polarity
or correlation. In the whole organism the static pole or
correlate is the coiled power at the Muladhara, and the
dynamic correlate is the operative power (the five Pranas —
viz., Prana, Apana, Samana, Udana, and Vyana), which
actually carries on the various functions of the body.
Ordinarily, therefore, this dynamic power is distributed over
the whole body, vitalizing not merely the larger tissues, but
the microscopic cells. Now. the devitalization (as you say)
of the body in Kundalini Yoga or Shatchakrabheda is due, I
venture to think, not to the depletion or privation of the
static power at the Muladhara, but to the concentration or
convergence of the dynamic power ordinarily diffused over
the whole body, so that the dynamic equivalent which is
set up against the static background or Kundalini Shakti is
only the diffused fivefold Prana gathered home — withdrawn
from the other tissues of the body — and concentrated in a
line along the axis. Thus ordinarily the dynamic equivalent
is the Prana diffused over all the tissues; in Yoga it is con-
verged along the axis, the static equivalent or Kundalini
Shakti enduring in both cases. Thus also the polarity or
correlation is maintained : in the former case between Shakti

312

THE SIX CENTRES AND THE SERPENT POWER

at Mttl&dhara and the diffused Prana ; in the latter case
between Shakti at Mala and the converged Prana along the
axis. This will perhaps adequately explain coldness, in-
creased inertia, insensibility, etc., of the rest of the body in
KundalinI Yoga of whiob you write. Commonly in Yoga
this withdrawal and convergence of Prana is incomplete ; the
residual Prana, together with the lives of the cells, keeps the
body alive, though inert or corpse-like. In the case of com-
plete withdrawal and focussing, the cells will die and the
body disintegrate.

“ On the other hand if the coiled power were simply
and wholly uncoiled ( i.e ., dynamised) in KundalinI Yoga,
then there should be an excess rather than a defect of
vitality all over the body; nothing would be subtracted
from the already available dynamic energy of the body, but
something would be added to it on account of the static
power at the Mula being rendered kinetic, and going up the
axis and influencing neighbouring tissues.

“Hence I should venture to conclude that the static
power at the base of the axis, without itself being depleted
or rendered other than static, induces or produces a
dynamic equivalent which is the diffused Prana of the body
gathered and converged along the axis. The states in the
process may thus be summarily indicated :

“ 1. To begin with, there is coiled power at the base
of the axis and its necessary correlate, the dynamic Prana,
diffused all over the body in the five forms.

“ 2. * In KundalinI Yoga some part of the already avail-
able dynamic Prana is made to act at the base of the axis
in a suitable manner, by which means the base — or par-
ticularly the four-petalled Padma (lotus) whioh represents
this centre— becomes over-saturated, and reacts on the
whole diffused dynamic power (or Prana) of the body by
withdrawing it from the tissues and converging it along

THEORETICAL BASES OF THIS YOGA

318

the line of the axis. In this way the diffused dynamic
equivalent becomes the converged dynamic equivalent along
the axis. This is what the rising of the serpent perhaps
means.

“ (a) In thus reacting, the coiled power has not lost its
general equilibrium or static condition.

“ (&) The modus operandi of this reaction is difficult to
indioate, but it is probably (as suggested in my previous
communications) either (i) a partial conversion of the in-
finite coiled power into the sort of influence that can thus
gather the diffused Prana, and converge it in its own
resultant line along the axis, or (ii) an inductive action,
analogous to electro-magnetic action, by which the Pranas
are collected and converged. In this latter case there is no
need for conversion of the static energy. We shall have
perhaps to choose between, or rather co-ordinate, these two
explanations in understanding the modus operandi. In
mathematical language, the diffused Prana is a scalar
quantity (having magnitude, but no direction), while the
converged Prana is a vector quantity (having both magni-
tude and definite direction).

“ Suppose, lastly, we are witnessing with a Divya-
chakshu (inner eye) the progress of Kundalini Yoga. There
something like condensed lightning (Tadit) is rising from
the Muladhara, and gathering momentum in going up from
Chakra to Chakra, till the consummation is reached at the
Paramashivasthana (abode of the Supreme Shiva). But look
back, and behold the KulakundalinI is also there at the Mula
coiled three times and a half round the Svayambhu Linga.
She has left and yet remained or stayed, and is again coming
back to Herself. Is not this vision supported by scriptural
authority and the experience of the Yogi ? ”

Putting aside detail, the main principle appears to be
that, when “ wakened,” Kundalini Shakti either Herself

314 THE SIX CENTRES AND THE SERPENT POWER

(or as my friend suggests in Her eject) ceases to be a static
power which sustains the world-consciousness, the content
of whioh is held only so long as She “ sleeps,” and, when
once set in movement, is drawn to that other static centre
in the thousand-petalled lotus (Sahasrara), which is Herself
in union with the Shiva-consciousness or the consciousness
of ecstasy beyond the world of forms. When Kundalini
“ sleeps ” man is awake to this world. When She “ awakes ”
he sleeps — that is, loses all consciousness of the world and
enters his causal body. In Yoga he passes beyond to
formless Consciousness.

I have only to add, without further discussion of the
point, that practitioners of this Yoga claim that it is higher
than any other ; 1 and that the Samadhi (ecstasy) attained
thereby is more perfect. The reason which they allege is
this : In Dhyanayoga ecstasy takes place through detach-
ment from the world and mental concentration, leading to<
vacuity of mental operation (Yritti), or the uprising of pure
Consciousness unhindered by the limitations of the mind . 2
The degree to which this unveiling of consciousness is effect-
ed depends upon the meditative powers (Jnanashakti) of the
Sadhaka and the extent of his detachment from the world.
On the other hand Kundalini, who is all Shaktis, and who is
therefore Jnanashakti itself, produces, when awakened by
the Yogi, full Jnana for him. Secondly, in the Samadhi
of Dhyana Yoga there is no rousing and union of Kundalini
Shakti, with the accompanying bliss and acquisition of special
powers (Siddhi). Further, in Kundalini Yoga there is not

1 I dS not say either that this is admitted or that it is a fact. Only
he who has had all Yoga experiences can say. I merely here state the
facts.

* What, I believe, the Christian Scientist calls the “ mortal mind ",
In Indian doctrine mind is a temporal and limited manifestation of the
unlimited eternal Consciousness. As the states are different, two
terms are better than one.

THEORETICAL BASES OF THIS YOGA

315

merely a Samadhi through meditation, but through the cent-
ral power of the Jlva, a power which carries with it the forces
of both body and mind. The union in that sense is claimed
to be more complete than that enacted through mental
methods only. Though in both cases bodily consciousness
is lost, in Kundalini Yoga not only the mind, but the body
in so far as it is represented by its central power (or, may
be, its eject), is actually united with Shiva. This union
produces an enjoyment (Bhukti) which the DhyanayogI does
not possess. Whilst both the Divya Yogi and the Vlra
Sadhaka have enjoyment (Bhukti), that of the former is
infinitely more intense, being an experience of Bliss itself.
The enjoyment of the Vlra Sadhaka is but a reflection of it
on the physical plane, a welling up of the true bliss through
the deadening coverings and trammels of matter. Again,
whilst it is said that both have liberation (Mukti), this
word is used in Vlra Sadhana in a figurative sense only,
indicating a bliss which is the nearest approach on the
physical plane to that of Mukti, and a Bhava or feeling of
momentary union of Shiva and Shakti which ripens in the
higher Yoga Sadhana into the literal Liberation of the
Yogi. He, in its fullest and literal sense, has both Enjoy-
ment (Bhukti) and Liberation (Mukti). Hence its claim
to be the Emperor of all Yogas.

However this may be, I leave at this point the subject,
with the hope that others will continue the inquiry I have
here initiated. It, and other matters in the Tantra Shastra,
seem to me (whatever be their inherent value) worthy of an
investigation which they have not yet received.

A. A.

DESCRIPTION OF THE SIX CENTRES

(SffATCHAKRA NIRUPANA)

Preliminary Verse

Now I speak of the first sprouting shoot (of the Yoga
plant) of complete realization of the Brahman, which
is to be achieved, according to the Tantras, by means of
the six Chakras and so forth in their proper order.

Commentary

“ He alone who has become acquainted with the wealth *
of the six Lotuses 1 2 * by Maha-yoga is able to explain the inner
principles s thereof. Not even the most excellent among the
wise, nor the oldest (in experience), is able, without the mercy
of the Guru, 4 to explain the inner principles relating to the
six Lotuses, replete as they are with the greatness of Sha, 8a,
and Ha,” 5

Now, the very merciful Purwananda Svami, wishful to
rescue the world sunk in the mire of misery, takes that task

1 Pai’ichita-s/tadambhoja- vibhava.

* Tha t is. the Shut - chakra ; six centres, which are : Muladb&ra,
Svadhis/ii/tana, Manipura, Anahata, Vishuddha, and Ajna.

s Antas-tattva — i.e., relating to the sAai-chakra.

4 Knpa-nfttha, Lord of Mercy, i.e., the Guru.

5 Sha, Sa, Ha. SAa— Final Liberation. Sa = Knowledge. Ha=*
Supreme Spirit ; also Brahma, Vislmu, and Shiva, respectively.

818 THE SIX CENTRES AND THE SERPENT POWER

upon himself. He does so to guide Sadhakas ; 1 * to impart Tattva-
jn&na,* which leads to liberation ; and also with the desire of
speaking of the union of Kundalini 3 with the six Chakras. 4

“ Now ” (Atha). — The force of this particle is to show the
connection of the book with the Author’s work entitled Shrl-
tattva-chintSmani, the first five chapters of which deal with the
rites and practices preliminary to S/iaf-chakranirupana. 5 In
this book he speaks of the first shoot of the realization of the
Brahman.

Param&nanda (Supreme Bliss) means Brahman, who,
says Shruti, is “ Eternal (Nityam) and Knowledge (Vijnanam)
and Bliss (Anandam)”.

“ Following the Tantras ” (Tantranusarena) — i.e., follow-
ing the authority of the Tantras. 6

“ First sprouting shoot ” (Prathamankura) — i.e., the first
steps which lead to realization of the Brahman. The first
cause of such realization is achieved by knowledge of the six
Chakras, the Nadis/ and so forth, which is the Tantrika Yoga
Sadhana.

“ Complete realization ” (Nirvaha). — The Sanskrit word
means “ accomplishment ” ; here, it is the accomplishment of
the immediate experimental realization of the Brahman. 6

1 Those who practise Sadhana, or spiritual discipline ; here aspirants

for Yoga.

3 Tattva-jnana= Brahma-knowledge or Brahman “knowledge.

‘The Devi as Shabda Brahman (Shabda-brabma-rupa Kundalini,

v. 2, post) in the world of the body (Piwdauda), or Ks/mdra-brahmawda
(microcosm). Verse 10 describes Her as She who maintains all beings
in the world by inhalation and exhalation. Unmanifested “ sound ”
assumes the form of Kundali in the animal body (w. 10, 11).

4 Muladhara, etc.

* SAaf-chakra-nirflpana. Nirupana= investigation, ascertainment
into, and of the six Chakras. This forms the sixth chapter of Pumft-
nand’s Shrl-tattva-chintamani.

* In which is to be found a detailed description of the process here
described, known as Sftaf-chakra-bheda, or piercing of the six Chakras.

1 The “ nerves," or channels of energy (see v. 2). Nadi is derived
from the root nad, “ motion," and means a channel (Vivara).

3 Brahma-sAksA&tk&ra-rapa-nis^patti/t.

DESCRIPTION OF THE SIX CENTRES 319

“ Achieved by means of the six Chakras, and other things ”
(Sfcaf-chakradl-kramodgata) — i.e., attained by 1 * meditating on the
six chakras, viz . : Muladhara, Svadhishf/iana, Manipara, Anahata,
Yishuddha, and Ajna and other things, 4 viz . : on the Nacils, 3 the
Lingas/ the five Elements, 5 6 Shiva, Shakti, etc., connected with
the six Chakras, in their order.

The order (Krama) is, first, meditation on them, next
awakening of Kuwdalinl, and Her passage to the Brahma lotus
and then Her return therefrom ; the union of Shiva and Shakti,
etc., and so forth.

“ Order ” (Krama) by which it is attained, and this is the
same as Yoga practice.

The Author in substance says : “ I speak of the first step
(Ankura) of the practice which is the First Cause of the im-
mediate or experimental realization 5 of the Brahman, brought
about by a knowledge of the six Chakras, as is laid down in the
Tantras.”

1 “ Attained by.” This is IJdgata, which literally means “ sprung
out of ” or “ sprouted out of ".

* According to Shankara, by “ other things ” are meant the Sahas-
rara, etc. This Shankara here and hereafter referred to is a commen-
tator on this work, and not the philosopher Shankarftcharya.

* See note 2, p. 5.

4 In three of the Chakras — viz., Svayambhu, Vana, and Itara.

5 Vyoma-panchaka.

6 Brahma-sakstet-kara.

820 THE SIX CENTRES AND THE SERPENT POWER

Verse 1

In the space outside the Meru . 1 * placed on the left and the
right, are the two Shiras , 8 * Shashi 6 and Mihira . 4 The Nadi
SusTiumwa, whose substance is the threefold Gunas , 5 is in
the middle. She is the form of Moon, Sun, and Fire ; 6
Her body, a string of blooming Dhustura 7 flowers, extends
from the middle of the Kanda 8 to the Head, and the Vajra
inside Her extends, shining, from the Med/tra 3 to the
Head.

Commentary

Now, Yoga like that which is about to be spoken of cannot
be achieved without a knowledge of the six Chakras and the
Nadis ; the Author therefore describes the relative Nadis in this
and the following two verses.

“ In the space outside ” (Vahya-pradeshe) the two Nadis,
Shashi and Mihira (Shashi-mihira-shire = the two Nadis or
Shiras, Shashi and Mihira). Shash!=Chandra (Moon) ; Mihira=
Surya (Sun). These two Nadis, which are in the nature of the
Moon and Sun, 10 are the Nadis, Ida and Pingala.

1 The spinal column.

* i.e„ Nadis.

* Moon — that is, the feminine, or Shakti-rupa Nadi Ida, on the left.

* Sun, or the masculine Nadi Pingala on the right.

‘ Meaning either (v. post) the Gum as, Sattva, Rajas and the Tamas ;
or as “ strings," the Nadi Susftumna with the Nadi Vajra inside it, and
the NadI.Chitri«I within the latter.

* That is, as Chitrml, Vajrinl and Sus/mmwa.

1 Dhatura fastuos.

8 The root of all-the Nadis (v. post). Kanda = Bulb.

* .Penis .

lB Chandrasvaruplni and Saryarupa.

DESCRIPTION OF THE SIX CENTRES

321

“ Meru — This is the Meru-danda, the backbone or spinal
column, extending from the Mula (root) or Muladhara to the
neck. This will be explained later.

“ Placed on the left and the right ” (Savya-daksfte nishmne ).

“ These two Nadis .” — “ The Ida is placed on the left, and
the Pingala on the right of the Meru ” says the Bhuta-shuddhi
Tantra. The Sammohana Tantra 1 * 3 speaks of their likeness to
the Sun and Moon as follows :

4 The Ida Nadi on the left is pale, and is in the nature of
the Moon a (Chandrasvarupini). She is the Shakti-rupa Devi,
and the very embodiment of nectar (Amrita-vigraha). On the
right is the masculine Pingala in the nature of the Sun. She,
the great Devi, is Rudratmika, 4 and is lustrous red like the
filaments of the pomegranate flower.”

These two Nadis go upward singly from the Mula (i.e., Mul&-*
dhara), and, having reached the Ajna Chakra, proceed to the
nostrils.

The Yamala says : “ On its (i.e., the Meru’s) left and right
are Ida and Pingala. These two go straight up, alternating
from left to right and right to left, and, having thus gone round
all the Lotuses, these auspicious ones proceed to the nostrils.”
The above passage shows the twofold and differing positions
of the two Nadis. They go upward alternating from left to
right and right to left, and going round the Lotuses (Padma)
they form a plait and go to the nostrils.

Elsewhere they are described as being placed like bows :
“ Know that the two Nadis Ida and Pingala are shaped like
bows.”

1 Ch. iv, 5-6. The seventh verse, which is not quoted by the Com-
mentator, runs : “ Inside the Meru, she who extends from the Mula to
the place of Brahman is the fiery Sus/iumna, the very self of all
knowledge.”

* Cf. Rudrayamala, Ch. XXVII, v. 51.

3 Shakti-rupa — the Devi as Shakti or “ female ”.

4 Rudratmika — that is, of the nature of Rudra or “male
21

522 THE SIX CENTRES AND THE SERPENT POWER

Also 1 * : “ She who is connected with the left scrotum is
united with the SusAumna, and, passing near by the right
shoulder-joint, remains bent like a bow by the heart, and having
reached the left shoulder-joint passes on to the nose. Similarly,
She that comes from the right scrotum passes on to the left
nostril.”

These two Nikfls which come from the left and right scrotum,
when they reach the space between the eyebrows, make with
the SusTramna a plaited knot of three (TrivenI) and proceed to
the nostrils.

They are also thus described : “ In the Ida, is the Devi
YamunS, and in Pingala is Sarasvati, and in Sus/ramna dwells
Ganga.’ They form a threefold plait 3 4 united at the root of the
Dhvaja,* they separate at the eyebrows, and hence it is called
"Trivenl-yoga, and bathing there s yields abundant fruit.”

“ Whose substance is the threefold Gunas ” (Tritaya-guna-
mayi). — The compound word here used is capable of different
interpretations. Beading Guna to mean “ a string,” it would
mean “ made up of three strings ” — viz., SusTmmna, Vajra and
Chitrinl.* These three form one, but considered separately they
are distinct. If Guna be read to mean “ quality,” then it would
mean “ possessed of the qualities Sattva, Rajas and Tamas
Now, the substance of Chitrinl is Sattva (Sattvagunamayi), of
Vajra, Rajas, and of SusTiumna, Tamas.

1 Passage is from Prapanchas&ra (Vol. Ill, Tftntrik Texts), Ch. I,
vv. 81, 82. There is a variant reading nadikft for nftsika.

9 Sammohana Tantra, Ch. II, 18, thus : “ In the Ida is the Devi
Jahnavl, and Yamuna is in Pingala, and Sarasvati is in Sus/mmna ” —
all names of Indian sacred rivers.

* This is also interpreted to mean that the three Nadls conjoin at
the three Granthis — Brahma-granthi, VisAnu-granthi and Rudra-granthi.

4 The penis.

4 By “ bathing there,” etc., in the “ rivers ” is meant, when the
mind is suffused with a fuy knowledge of this Chakra, great benefit is
thereby attained.

* SusAumnft is the outermost sheath, and Chitrinl the innermost,
and within Chitrinl is Brahman&fr, the channel along which Kun-
dall goes.

DESCRIPTION OF THE SIX CENTRES 828 '

“ Is in the middle ” (Madhye)— i.e., in the middle or inside
the -Meru.

“ She who is inside the Meru from the Mula to the region
of the Brahmarandhra,” 1 2 etc.

Tripura-sara-samuchchaya says : “ She who is within the
hollow of the Danda, extending from the head to the Adhara ”
(i.e., Muladhara), and so forth.

Some persons rely on the following passage of the Tantra-
chiwZamani, and urge that it shows that the Sus/iumwa is outside
the Meru : “ O Shiva, on the left of Meru is placed the Nadi Ida,
the Moon-nectar, and on its right the Sun-like Pingala. Outside
it (Tad-vahye) * and between these two (Tayor madhye) is the
fiery SusTramwa.”

But this is merely the opinion of these persons. Our
Author speaks (in the following verse) of the Lotuses inside the
Meru ; and as the SusAumna supports these she must needs be
within the Meru.

Form of Moon, Sun, and Fire ” (Chandra-suryagni-rupa). —
ChitrinI is pale, and is the form of the Moon, VajrinI 1 is Sunlike,
and hence has the lustre of the filaments of the pomegranate
flower ; SusAumna is fiery, and hence red. The Bhutashuddhi
Tantra, in describing the ShusAumna, supports these three
descriptions. Sus/tumwa is the outermost and ChitrinI the
innermost.

“ Inside it, at a height of two fingers’ breadth, is Vajra, and
so is ChitrinI ; hence it is that SusAumna is Triguna ; she is
tremulous like a passionate woman ; she is the receptacle of the
three Gunas, Sattva, and others, and the very form of Moon,
Sun and Fire.”

1 Sammohana Tantra, II, 7 ; also occurs in Ch, XXVII, v. 52, of
Rudray&mala.

2 If Tad-vahye be interpreted to mean outside these two, then this
apparent contradiction is removed. Tadvabye is formed either by
Tasya vahye or Tayor vahye ; if the latter, then the meaning would be .
outside the two. Those who rely upon this passage read Tad-vahye as
equal to Tasya vahye.

* Vajrinl = vajra.

824 THE SIX CENTRES AND THE SERPENT POWER

From the middle of the Kanda to the Head ” (Kanda-
madhyach chhiraTistha). — Kanda is the root of all the Nadis. It
is spoken of as follows : “ Two fingers above the anus and two
fingers below the MedTira 1 * is the Kanda-mula, in shape like a
bird’s egg, and four fingers’ breadth in extent. The Nadls,
72,000 in number, emanate from it.” The Nadis come out of
this Kanda.

ShiraAstha (placed in the head) : By this is to be under-
stood that she ends in the middle of the Lotus of twelve petals
which is near the pericarp of the Sahasrara, hanging downwards
in the head. See the opening verse of Paduka-panchaka : “ I
adore the twelve-petalled Lotus that is the crown of the Nadi
along the channel (Randhra) 5 within which the Kundali
passes.”

As the Chitrini ends here, her Container, Sus7tumna, also
ends here. If it be taken to mean that she exists above the
Sahasrara, then there will be a contradiction to the description
in the fortieth verse, where the Sahasrara is spoken of as
“ shining in vacant space ” (Shunyadeshe prakasham). If
SusAumna passes over it there can be no vacant space.

There are some who contend that all the three Nadis — Ida,
Pingala, and Sus/iumna — are inside the Meru, and quote the
following as their authority from the Nigama-tattva-sara : “ The
three Nadis are said to be inside the Meru, in the middle of the
baok.” But this cannot be ; all the Tantras say that the Ida
and Pingala are outside the Meru, and on the authority of these
our Author speaks of their being outside the Meru. Further, if
they were inside the Meru they could not be bow-shaped and
touch the hip and shoulder joints. The Nigama-tattva-sara by
the “ three Nadls ” apparently means SusAumna, Vajra and
Chitrini, and not Ida, Pingala aud Sus/mmwa.

The position of the SusAumna from the Mnladhara to the
head is thus described : “ SusAumna goes forward, clinging like

1 Medftra®* penis.

* This channel or passage within Chitrini is Brahmanftdl.

DESCRIPTION OF THE SIX CENT R ES

325

a Chavya-creeper 1 2 * to the Meru, and reaching the end of the neck,
-O Beauteous One, she emerges and deflects, and, supporting
herself on the stalk of the Shankhini,’ goes towards the region
of Brahman (Brahma-sadana).”

Also cf. : “ The other two are placed like bows. Sus7ium«5
is the embodiment of Pranava ;* emerging from the backbone,
she goes to the forehead. Passing between the eyebrows and
united with Kundall, 4 she with her mouth 5 approaches the
Brahma-randhra.”

By this it becomes apparent that the backbone extends
to the end of the back of the neck.

“ Supporting herself on the stalk of ShankinI,’ (Shankhini-
nalam alambya). Shankhini is thus described :

Ishvara said : “ Sarasvatl and Kuhu are on either side of
Sus/iumna ; Gandharl and Hastijihva again are on the right
and left of Ida.”

And again : “ Between Gandharl and Sarasvatl is Shan-
khinT. The Nadi named Shankhini goes to the left ear.”

1 And also again : “ Shankhini, emerging from the hollow
of the throat, goes obliquely to the forehead, and then, O
Ambika, 6 united with and twisted round ChitrinI, she thereafter
passes to the head.”

Hence she (Shankhini) starts from Kanda-mula, proceeds
between Sarasvatl and Gandharl and reaches the throat, and
then one of her branches proceeds obliquely to the left ear and
the other goes to the top of the head.

“ Vajra inside Her” (Madhyame’sya/i) — i.e., inside Sus/iumna.

1 Tetranthera Apetala (Colebrook’s Amarakosha).

2 Nadi of that name ; v. post.

2 Pranavftkriti — the mantra Om. This means that Pranava mani-
fests as the Sus7tumnfi.

* Devi KundalinI ; v. ante.

4 Her mouth has neared the Brahmarandhra. The looative here is

Samlpye saptaml — that is, locative in sense of proximity. Sus/tumnS,
does not actually reach Brahmarandhra, but goes near it, ending near
the twelve-petalled lotus. Cf. v. I, P&dukftpanchaka.

* “ Mother,” a title of the Devi.

826 THE SIX CENTRES AND THE SERPENT POWER

There are some who contend that the Meru-dancfa extends
from the feet to the Brahmarandhra, and quote in support the
following passage from Nigama-tattva-sara : “ The bony staff
which goes from the feet 1 to the Brahmarandhra is called the
Meru-danda of the fourteen Lokas.’’

But the backbone is the spinal bone (Meru-dawda). It
extends from the Mula-kanda to the end of the back of the neck.
This is self-evident, and no authority can alter things which are
patent. Moreover, it is impossible for one piece of bone to go
to the end of the feet, for then the legs could not be bent or
stretched. The Meru therefore does not go below the Mula
(Muladhara). The meaning of the passage from the Nigama-
tattva-sara becomes clear if we read Pada to mean “ leg,” and
not “ foot ”. “ Beginning of the pada ” (Padadi) would then

mean “ where the legs begin ”. The sense would then be
that the bone which controls the whole body from the feet
right up to the head is the Meru-danda, which is like a stick,,
and begins from the penis two fingers’ breadth above the Mula-
kanda. The Bhutashuddhi Tantra says : “ Within it and two
fingers’ breadth above it are Vajra and Chitrinl.”

1 Padftdi, lit., beginning of the p£da ; v. post.

DESCRIPTION OF THE SIX CENTRES

327

Verse 2

Inside her 1 is Chitrim, who is lustrous with the lustre of
the Pranava 2 and attainable in Yoga by Yogis. She
(Chitrim) is subtle as a spider’s thread, and pierces all the
Lotuses which are placed within the backbone, and is pure
intelligence . 3 She (Chitrim) is beautiful by reason of these
(Lotuses) which are strung on her. Inside her (Chitrim)
is the Brahma-narfi , 4 which extends from the orifice of the
mouth of Hara 5 to the place beyond, where Adideva 6 is.

Commentary

“ Inside Her ” (Tanmadhye) — i.e., inside Vajra.

“ Lustrous with the lustre of the Pranava (Pranava-
vilasita). — She absorbs the luminous character of the Pranava
in Ajnachakra when she passes through it. Cf. v. 87, post.

“ Like a spider’s thread ” (Luta-tantupameya). — She is
fine like the spider’s thread.

“ She pierces all the Lotuses ,” etc. (Sakala-sarasijan
merumadhyantara-sthan bhittva dedipyate). — She pierces the
pericarp of the six Lotuses, and shines like a thread strung
with gems.

There is a passage quoted as from the fourth Kanda of the
Kalpa-Sutra, and explained to mean : “ In the hollow channel

1 That is, inside Vajra, which is, again, within Sus/»umwa.

3 The mantra “ Om

3 Shuddhabodhasvarupft. Prom her is derived Jnana by those who
are pure (Shankar a).

* The BrahmanadI is not a Nadi separate from ChitrinI, but the
channel in the latter.

5 Shiva : here the Svayambhu-linga.

° The Parama Bindu : v. ib. The BrahmanadI reaches the proxi-
mity of, but not the Adi-deva Himself.

828 THE SIX CENTRES AND THE SERPENT POWER

within Chitrini are six Lotuses, and on the petals of these the
Mahadevi Bhujangl move about (viharanti).”

But this text, as it has given a pluralverb to Bhujangi ’
in the singular, seems to be incorrect. But if it be said that
it is the word of Shiva, and that the plural is used as singular,
it would then have to be understood that the locative in the
phrase “ in the channel within Chitrin! ” is used as an instru-
mental, and the correct meaning of the passage would in that
case be “ that Bhujangi goes along the channel within Chitrini.
And as She passes in her upward movement She pierces the
Chakras, and moves about on the petals of the Chakras.” Or it
may also mean “ that Bhujangi goes along the hollow of the
Chitrini, and moves about on the petals of the six Lotuses
within Sus/mmwa, and at length goes to Sahasrara.”

From the above authority it is not to be concluded that
the six Lotuses are in the hollow of Chitrini . 1 2

“ Inside Her ” (Tan-madhye). — Within Chitrini is Brahma-
nadl. The word Nadi here means a channel (Vivara). It is
derived from the root Nad, motion. The word BrahmanadI
means the channel by which KundalinI goes from the Mula-
dhara to the place of Parama-shiva. KundalinI is a form of the
Shabda-Brahman . 3 4 From this it is certain that the inside of
Chitrini is hollow, and there is no other Nadi inside her.

“ The orifice of the mouth of Hara ” (Hara-mukha-kuhara).
— The orifice at the top of the Svayambhu-linga in the Mula-
dhara. Adideva is the supreme Bindu in the pericarp of the
thousand-petalled Lotus.

The rest of the verse requires no explanation/

1 Lit., “ Serpent," a name of KundalinI.

, * Vishvan&tha, quoting from Mitya Tantra, says that all the six

lotuses are attached to the Chitrini (Chitrinl-grathitam).

. . * Shabda-Brahma-rupa KundalinI. The Shabdabrahman (see Intro-

duction) is the Chaitanya in all beings.

4 Shankara reads this verse in a slightly modified form, but the
jpeauiug is practically the same, the modifications being of a verbal
character only.

DESCRIPTION OF THE SIX CENTRES

329

Verse 3

She 1 is beautiful like a chain of lightning and fine like a
(lotus) fibre, and shines in the minds of the sages- She
is extremely subtle ; the awakener of pure' knowledge ; the
embodiment of all Bliss, whose true nature is pure Con-
sciousness . 1 2 The Brahma-dvara 3 4 5 shines in her mouth.
This place is the entrance to the region sprinkled by
ambrosia, and is called the Knot, as also the [mouth of
Sus/ramna.

Commentary

By this Shloka she is further described :

“ Fine like a (lotus) fibre and shines ” (Lasat-tantu-rupa —
i.e., She is luminous, albeit fine like the fibre in the lotus-stalk ;
she shines because of the presence of Kundalinl.

“Embodiment of all bliss ” (Sakala-sukha-mayi). — Sukha is
here used as the equivalent of Ananda, which means Spiritual
Bliss. She is the source of all Bliss.'

Whose true nature is pure consciousness ” (Shuddha-bodha-
svabhava). — Shuddha-bodha is Tattva-jnana, She whose Nature 3
is pure Consciousness.

1 That is, Chitrim, the interior of which is called the Brahraa-nadr #

2 Shuddha-bodha-svabh&va.

3 See Commentary.

4 Because, according to VishvanStha, She drops nectar, and there-
fore contains all kinds of bliss. Shankara says it is also capable of the
interpretation. “ It is blissful to all ”.

5 Sva-bhava is interpreted by Kallcharana to mean one’s nature.
Shankara interprets the word to mean the Jnana which is the Para-
matma, or, in other words, divine or spiritual Jnana. According to
Shankara, the reading is Shuddha-bhava-svabhava.

330

THE SIX CENTRES AND THE SERPENT POWER

“ Brahma-dvara ” ’ is the entrance and exit of KundalinI
in her passage to and from Shiva.

“ Her mouth ” (Tadasye) — the mouth of Brahmanadl, the
orifice in the mouth of Hara.

“ This place ” (Tadetat) — i.e., the place near the entrance.

“ The entrance to the region sprinkled by ambrosia ”
(Sudhadharagamya-pradesha). — The region which is sprinkled
by the ambrosia (Sudha) which flows from the union 2 of Parama
Shiva and Shakti, and which is attained by the help of Shiva
and Shakti dwelling in the Muladhara.

“Knot” (Granthi-sthanam). — The place of the union of
Sus/iumna and Kanda . 8

“ Is called ” — that is, by those versed in the Agamas.

' Door of Brahman.

9 S&marasya, a term which is ordinarily applied to sexual union
(Strlpumyog&t yat saukyam tat samarasyam)- here and elsewhere, of
course, used symbolically.

* The root of all the Nfidls ; see v. I, ante. —

DESCRIPTION OF THE SIX CENTRES

831

Verse 4

JNow we come to the Adhara Lotus . 1 It is attached to the',
mouth of the Sus/rauma, and is placed below the genitals/
and above the anus. It has four petals of crimson hue. •
Its head (mouth) hangs downwards. On its petals are the ;
| four letters from Va to Sa, of the shining colour of gold.

Commentary

After having described the Nadls, the Author describes the
Muladhara Chakra in detail in nine verses beginning with the
present.

“ It is attached to the mouth of Sushumna ” (Sus/tumna-
syalagnam). — The petals 9 are on four sides of the place where,
the Kanda 1 and Sushumna meet.

“ Below the genitals and above the anus ” (Dhvajadhogu-
dorddhvam). — From below the root of the genitals to Sushumna

“ Four petals of crimson hue ” (Chatuh-shonapatram). —
The four petals are red in colour. Shona is the crimson colour
of the red lotus.

“ Chi its petals are the four lettters from Va to 8a ”
(Vakaradisantairyutam veda 4 -vamaih). — The four letters are
Va, Sha (palatal), Sha (cerebral), and Sa.’ On each of the petals

‘ That is, Muladhara chakra, so called from its being at the root of
the six Chakras ; see hence to v. 12, post.

9 See Introduction.

s V. p. 7, ante.

* Veda-varna : Veda stands for “ four ”. There are four Vedas, and
the learned sometimes use the word Veda to mean four — i.e., the
number of the Vedas.

b See Introduction.

382 THE SIX CENTRES AND THE SERPENT POWER

of the six Lotuses the letters of the alphabet are to be meditated
upon, going round in a circle from the right (DaksMnavartena).
Cf. Vishvasara Tantra : “ The petals of the Lotuses are known
to contain the letters of the alphabet, and should be meditated
upon as written in a circle from the right to the left.”

DESCRIPTION OF THE SIX CENTRES

338

Verse 5

In this (Lotus) in the square region (Chakra) of PrithivI , 1
surrounded by eight shining spears . 2 It is of a shining
yellow colour 3 and beautiful like lightning, as is also the
Bija of Dhara 1 which is within.

Commentary

In the pericarp of this Lotus is the square region of Pnthivi,
which is described in detail. On the eight sides of the square
are eight shining spears. The region is of yellow colour.

Cf. “ O Thou of dulcet speech, in the Muladhara is the four-
cornered region of Dhara, yellow in colour and surrounded by
eight spears (Shula) like Kulachalas.”

Kulachala is by some interpreted to mean the breast of a
woman. According to this view, the tips of these spears are
shaped like a woman’s breasts. Others understand by the
expression the seven Kula Mountains . 5

1 Earth element, which is that of this Chakra. The form of this
tattva is a square.

_

The As/itfashula are shown thus :

8 The colour of the earth element which presides in this Chakra.
Each Tattva manifests the form, colour, and action, of its particular
vibration.

4 That is, the Bija of PrithivI, the earth Tattva or “ Lang ”. See
Introduction.

5 Mahendro MalayaA Sahya h Shuktiman Rikshaparvata/z
Vindhyash cha Paripatrash cha saptaite kulaparvata/a.

(quoted in Shabdastomamahaiudhi). Some read Pariputra/t in
place of Paripatra/&. Shankara says that the spears are here because
the Chakra is inhabited by Dakin! who is one of the great Bhairavls.

384 THE SIX CENTRES AND THE SERPENT POWER

Cf. Nirvana Tantra : “ 0 Devi, the seven Kula Mountains,
viz., Nilachala, Mandara, Chandra-sekhara, Himalaya, Suvela,
Malaya, and Suparvata — dwell in the four corners.” According
to this notion, the eight spears are likened to the seven Hula
Mountains on Earth.

“ Within it ” (Tad-anke). — Inside the region of PrithivI
(Dhara mandala) is the Blja of Earth — viz., “ Lang ”. This Blja
is also of a yellow colour. The phrase “ shining yellow colour ”
(Lasat-pita-vama) is descriptive of the Bija also. So it has been
said :

“ Inside it is the Aindra Blja (Blja of Indra),' of a yellow
colour possessed of four arms, holding the thunder in one hand,
mighty a and seated on the elephant Airavata.” 3

1 The Bija of Indra and the Blja of Earth are the same.

’ Maha-bahu, “ possessed of great long arms — sign of prowess. Cf.
Aj&nu-lambita-bahu (arms reaching the knees).

* The elephant of Indra. This and other animals figured in the
Chakras denote both qualities of the Tattva and the Vehicles (Vfihana)
of the Devata therein. See Introduction.

DESCRIPTION OF THE SIX CENTRES

335

Verse 6

Ornamented with four arms 1 and mounted on the King
of Elephants , 2 He carries on His lap 3 the ehild Creator,
resplendent like the young Sun, who has four lustrous
arms, and the wealth of whose lotus-face is fourfold . 4

Commentary

This is the Dhyana of the Dhara Bija. The Blja of Dhara
or Pn'thivi is identical with that of Indra.

“ On his lap ” (Tad-anke) — i.e., in the lap of Dhara Blja.
The sense of this verse is that the Creator Brahma dwells in the
lap of Dhara Bija. By “ anka ” (lap) is to be understood the
space within the Bindu or Dhara Blja. Cf. “ In the Muladhara
is the Dhara Bija, and in its Bindu dwells Brahma, the image
of a Child, and King of the Immortals 4 is mounted on an
Elephant.”

The above quoted passage, it is urged, means “ the King of
the Immortals is in the lap of Dhara Blja.” But according to
our view, as the Dhara Bija and the Indra Blja are the same,
their identity is here spoken of ; for it is also said, “ the letters
of the Mantra are the Devata ; the Devata is in the form of the
Mantra (Mantra-rupinI).”

Also cf. Nirvana Tantra : “ 0 beautiful one, the Indra Blja
is below the genitals. The very perfect and beautiful dwelling

1 These two adjectival phrases qualify Dhara Bija..

a Airavata.

* That is, the Bindu of the Bija (Dhara) or “ Lam ”. This is ex-
plained, P 08 t.

4 Brahma is represented with four heads.

6 i.e., Indra Deva.

836 THE SIX CENTRES AND THE SERPENT POWER

of Brahma is above Nada, and there dwells Brahma the Creator,*
the Lord of creatures 1 * 3

By “ above Nada ” in this passage, we must understand that
the abode of Brahma is within the Bindu which is above Nada.
Some read “ left of the genitals,” and thus there is a difference
of opinion. The Sharada says that the Adharas are various
according to different views.

“ Four lustrous arms ” (Lasad-veda 3 -bahu). — Some interpret
the Sanskrit compound word to mean “ in whose arms shine the
four Vedas, Sanaa and others,” thus thinking of Brahma as being
possessed of two arms only. But Brahma is nowhere described
as holding the Vedas in his hands, and that he should be
meditated upon as having four arms is clear from the following
passage in Bhuta-shuddhi Tantra :

“ Know, O Shiva, that in its lap is the four-armed, red-
coloured child 4 Brahma, who has four faces and is seated on the
back of a swan.” 5

“ The wealth of whose lotus-face is fourfold ” (Mukhambho-
jalaksftmi/i chatur-bhaga-bhedaft). — By this is to be understood
that Brahma has four faces.

Some read the passage as “ Chatur-bhagaveda ” ; thus read,
the meaning practically is the same. If the Sanskrit text is
read “ Mukhambhoja-laks/^ml-chatur-bliagaveda,” the ^meaning
would be, ” the four different Vedas enhance the beauty of his
lotus-faces ”. 6

As opposed to the opinion that Brahma holds the four
Vedas in his arms, the Vishva-sara Tantra in the Brahmx-
dhyana says : “ Meditate on Bralimi (Shakti) as red in colour

1 Sf'is/^ikartft.

* Prajfirpati.

8 Veda is used to mean four, there being four Vedas.

4 i.e., Hiranya-garbha.

5 Hamsa, or, as some say, goose or flamingo. See Woodroffe's
4 ‘ Garland of Letters ”, p. 155.

6 The allusion is to the belief that the four Vedas came out of the
four mouths of Brahma.

DESCRIPTION OF THE SIX CENTRES

337

and garbed in the skin of the black antelope, and as holding the
staff, 1 gourd, 2 3 the rosary of Rudraks/m beads, 8 and making the
gesture dispelling fear.” 4 And in the Saptashatl Stotra 5 6 7 it has
been said that Shiva and Shakti are to be meditated upon as
having the same weapons.

Also c/. Yamala : “ The Adi-Murti G should be meditated
upon as making the gestures of dispelling fear and granting
boons/ as also holding the Kundika * and rosary of Rudraksfta
beads, and adorned with fine ornament.”

This is how She should be meditated upon. The rest
requires no explanation.

1 Dawda.

2 Kamandalu.

3 Aks/ia-sutra.

4 That is, the Abhaya-mudra. The hand is uplifted, the palm being
shown to the spectator. The four fingers are close together, and the
thumb crosses the palm to the fourth finger.

4 M&rkawdeya ChandT.

6 Brahml Shakti.

7 That is, the Varadamudra, the hand being held in the 'same
position as in note 8, p. 19, but with the palm held horizontally instead
of vertically.

8 Kamawdalu : a vessel with a gourd -shaped body, and handle at
the top, used for carrying water, generally by ascetics.

22

338

THE SIX CENTRES AND THE SERPENT POWER

Verse 7

Here dwells the Devi DakinI 1 by name ; her four arms
shine with beauty, and her eyes are brilliant red. She is
resplendent like the lustre of many Suns rising at one and
the same time . 2 She is the carrier of the revelation of the
ever-pure Intelligence . 3

Commentary

In this Shloka the Author speaks of the presence of DakinI
Shakti in the Adhara-padma. The sense of this verse is that in
this Lotus the Devi DakinI dwells.

“ She is the Carrier of the revelation of the ever-pure Intelli-
gence ” 4 (Prakasham vahantl sada-shuddha-buddheA) — that is,
she, DakinI Shakti, enables the Yogi to acquire knowledge of the
Tattva (Tattva-jnana). By meditating on her, which is part of
Yoga practice, one acquires Tattva-jnana. This Devi is the pre-
siding Divinity of this region.

Cf. 44 The mouth 5 6 (the lotus) has the letters Va, Sha
(palatal), Sha, (lingual), and Sa, and is presided over by DakinI.”

1 DakinI and other Shaktis of this class are in some Tantras called
the Queens, of the Chakras, and in others the door-keepers thereof.

* That is, according to Vishvanatha, she is very red.

* Shuddha-buddhi— i.e„ Tattva-jnana.

4 If the word “sada” is read separately from “ shuddha-buddhi,”
it becomes an adverb qualifying “ vahantl ” and the passage would then
mean that “ she ever carries revelation of Divine Knowledge ”.

5 Vaktra. This is possibly the transcriber’s mistake for “ Padma ”=

lotus.

DESCRIPTION OF THE SIX CENTRES

339

“ Dakini, Bakini, LakinI, KakinI, as also Shakini and HakinI,
are the queens of the six respective Lotuses.” 1 * 3 Elsewhere is
given the Dhyana of Dakini thus : “ Meditate on her, the red,
the red-eyed Dakini, in the Muladhara, who strikes terror into
the hearts of Pashus, 4 who holds in her two right hands the
Spear 1 and the Khatvanga, 4 and in her two left hands the
Sword 5 and a drinking-cup filled with wine. She is fierce of
temper and shows her fierce teeth. She crushes the whole host
of enemies. She is plump of body, and is fond of Payasanna. 6
It is thus that she should be meditated upon by those who
desire immortality.” Elsewhere she is described as “ bright
with a Tilaka 7 of vermillion, her eyes ornamented with colly-
rium, clad in black (antelope’s skin) and decked with varied
jewels,” etc.

On the authority of the above passage, which occurs in a
Dhyana of Dakini, she should be meditated upon as clad in black
antelope skin.

The Devas Brahma and others are to be meditated upon as
having their faces down or up according to the frame of mind
(Bhava) of the Sadhaka.

The Shaktananda-taranginI 8 quotes the following from the
Maya Tantra :

“ Parvatl asked : How can they be in the Lotuses which have
their heads downward bent ?

1 The Shaktananda-taranginI places them in a different order. See
P. K. Shastrl’s edition, p. 75.

* The unillumined. See Introduction to Author’s Mahanirvana.

3 Shula.

4 A staff surmounted by a human skull.

6 Khadga, a kind of sword used in the sacrifice of animals. Some
read Bhefa.

6 A kind of milk pudding made of rice boiled in milk with ghee
and sugar.

7 Here the mark borne by a woman between the eyebrows showing
that her husband is living — an auspicious mark. The Saubhagyaratnft-
kara says that Dakini abides in Tvak Dhatu.

8 Fourth chapter ; Prasanna Kumara Shastrl’s edition, pp. 78, 79.
The passage in the text is incompletely quoted.

340 THE SIX CENTRES AND THE SERPENT POWER

“ Mahadeva said : The Lotuses, 0 Devi, have their heads in
different directions. In the life of action 1 they should be
thought of as having their heads downward, but in the path of
renunciation a they are always meditated upon as having their
heads upward turned.”

The rest is clear.

1 Pravritti-mftrga : the outgoing path as distinguished from the
Nivritti-marga, or the path of return to the Parabrahman.

* Nivntti-m&rga.

DESCRIPTION OF THE SIX CENTRES

341

Verse 8

Near the mouth of the Nadi called Vajra, and in the
pericarp (of the Adhara Lotus), there constantly shines the
beautifully luminous and soft, lightning-like triangle which
is Kamarupa , 1 and known as Traipura . 2 There is always
and everywhere the Vayu called Kandarpa , 3 who is of a
deeper red than the Bandhujlva flower , 4 5 and is the Lord
of Beings and resplendent like ten million suns.

Commentary

In this Shloka is described the triangle in the pericarp of
the Mula-Chakra.

“ Near the mouth of the Nail called Vajra ” (Vajrakhya-
vaktradeshe). — The mouth of the Vajra is two fingers above that
of the Sus/tumna and below the base of the genitals.

“ The triangle known as Traipura ” (Trikowam traipura*
khyam). — The triangle is so called because of the presence of
the Devi Tripura within the Ka inside the triangle, and the
letter Ka is the chief letter of the Kamabija. 6 * *

1 See Commentary, post.

a This triangle, says Vishvanatha, citing Gautamlya Tantra is
Ichchajnanakriyatmaka — that is, the powers of Will, Knowledge and
Action. See Introduction.

3 A form of the Apana vayu. Kandarpa is a name of Kama, the
Deva of Love.

* Pentapceles Phcenicea.

5 That is, the Mantra “ Klim ” ; in Tantraraja Shiva speaking to

Devi says, “ letter Ka is Thy form ". The Nityapujapaddhati, p. 80,

mentions in this connection 11 Kam,” the Vlja of Kaminl. See

Introduction.

842

THE SIX CENTRES AND THE SERPENT POWER

Cf. Shaktananda-tarangim 1 : “ Inside dwells the Devi
Sundarl,‘ the Paradevata.”

“ Soft ” (Komala) — i.e., oily and smooth.

“ Kama-rupa ” 3 : that by which Kama is caused to be felt
— i.e., it is Madanagaratmaka.*

Cf. “ The triangle should be known as the charming Shakti-
pitha.”

This triangle is above the Dhara-vija. Cf. Sammohana
Tantra, speaking of Dhara-vija : “ Above it (Dhara-vija) are three
lines — Varna, Jjeshtha, and RaudrI.”

“ Kandarpa .” — The presence in the Trikona of the Kan-
darpavayu is here spoken of. It is everywhere (samantat) that
is extended throughout the triangle.

“ Lord of Beings ” (Jivesha). — So called because the con-
tinuance of life depends on Kama or Kandarpa.

It is said that “ In the Kanda (heart) region dwells Prana ;
and Apana dwells in the region of the anus.” The air in the
region of the anus is Apana, and Kandarpa Vayu accordingly
is a part of Apana Vayu. 3 It is also said that 6 “ Apana draws
Prana, and Prana draws Apana — just as a falcon attached by
a string is drawn back again when he flies away ; these two
by their disagreement prevent each other from leaving the body,
but when in accord they leave it.”

The two Vayus Prana and Apana go different ways, pulling
at one another ; and neither of them, therefore, can leave the

1 When dealing with the Kakara-tattva, p. 165, Prasanna Kumara
Shastrl’s edition.

’ Sundarl — i.e., Tripura-sundarl, a name of the Devi. See Tantrar&ja
(Tftntrik Texts, VIII, Ch. 4-6).

3 Shankara defines this as “ the embodiment of the devotee’s desire ”
(BhaktfLbhil&s/m-svarupam).

4 Chamber of Madana (Deva of Love) — the Yoni.

3 Vayn here is a name for a manifestation of Prana, the five most
important of such manifestations being Prana, Apana, Samana, Vyana,
Udana. See Introduction.

4 This is an oft-repeated passage (Shaktananda, p. 5).

DESCRIPTION OF THE SIX CENTRES 343

body, but when the two are in accord — that is, go in the same
direction — they leave the body. Kandarpa Vayu, being a part
of Apana also pulls at Prana Vayu, and prevents the latter from
escaping from the body ; hence Kandarpa Vayu is the Lord
of Life.

In v. 10 the Author describes KundalinI as “ She who
maintains all the beings of the world by Inspiration and Ex-
piration. n 1 He himself has thus said that Prana and Apana are
the maintainers of animate being.

1 The Inspired and Expired breath is Hamsa li.

344 THE SIX CENTRES AND THE SERPENT POWER

Verse 9

Inside it (the triangle) is Svayambhu 1 in His Linga-form , 2
beautiful like molten gold, with His head downwards. He
is revealed by Knowledge 3 and Meditation , 4 and is of the
shape and colour of a new leaf. As the cool rays of light-
ning and of the full moon charm, so does His beauty. The
Deva who resides happily here as in Kashi is in forms like
a whirlpool . 5

Commentary

In this verse he speaks of the presence of the Svayambhu-
linga in the triangle.

“ Svayambhu in his Linga-form ” (Linga-rQpi svayambhu),
i.e., here dwells the Shivalinga whose name is Svayambhu.

“Beautiful like molten gold ” (Druta-kanaka-kala-komala).
— His body has the soft lustre of molten gold.

“ Sis head downwards ” (Pashchimasya). — Cf. Kali-kulam-
rita : “ There is placed the great Linga Svayam bhu, who is ever
blissful, his head downward, active when moved of Kama Blja.”
Revealed by Knowledge and Meditation ” (Jnana-dhyana-
prakasha). — Whose existence is apprehended by us by Know-
ledge ( J nana) and Meditation (Dhyana). By Jnana we realize
the attributelessness and by Dhyana the attributefulness (of the
Brahman). Such is Svayambhu.

’“Self-originated." “self-existent,” the Shiva Linga of that name.
* As the human phallus.

3 Jnftna.

4 Dhyana.

5 This refers to a depression on the top of the Linga.

DESCRIPTION OF THE SIX CENTRES

345

“ The shape and colour of new leaves ” (Prathama-kishalaya-
kara rupa). — By this is conveyed the idea that the shape of the
Svayambhtilinga is tapering like a new unopened leaf-bud.
Like the pistil inside the Champaka flower, it is broad at the
bottom and tapers to a point at the end ; this also shows that
the Svayambhu-linga is of a blue-green colour (Shyama).

Cf. Shaktananda-taranginl : “ 0 Maheshani, meditate in-
side it (the triangle) upon the Svayambhulinga, who holds his
head with an aperture therein downward — the beautiful and
blue-green Shiva (Shivam Shyamala-sundaram).”

In the Yamala occurs the following passage : “ Meditate
upon the very beautiful celestial triangle (Trikona) in the
Muladhara ; within its three lines is Kundall, charming like ten
million lightning flashes in the dark blue 1 clouds.”

This passage, which describes Kunrfall as “ lightning in
the dark blue clouds ”, goes to show that the Svayambhulinga
is also blue ; but Nila (blue) and Shyama (dark green) belong to
the same category, and hence there is no contradiction.

“ As cool rays of lightning and of the full moon charm, so
does His beauty ” (Vidyut-purnendu-bimba-prakarakara 3 -chaya-
snigdhasantanahasi). — As the strong light of the moon and of
lightning emits no heat, so is the light which emanates from
the Svayambhulinga cool and pleasing, bringing gladness into
the hearts of men.

“ The Deva who resides happily here as in Kashi ” 8 (Kashl-
vaslvilasl). — Kashi is the place sacred to Shifa, his favourite
abode. By these two adjectives it is implied that the Svayam-
bhu in the Adhara Lotus is happy as He is in His form of
Vishveshvara in Kashi, and He is as pleased to be hero as
at Kashi. “ VilasI ” may also mean amorous because it has been

1 Nila.

* Vishvanatha for Kara (ray) reads Rasa — that is, the nectar flowing
from the Moon.

.* Benares or Baranasl.

346

THE SIX CENTRES AND THE SERPENT POWER

said above, “ moved by Kama Bija Vilas! is indicative of His
Lordship of the Universe.'

“ Like a whirlpool ” (Sarid-avarta-rupa-prakara). — The
whirling water on its outer edge creates a depression in the
middle and the centre thereof is raised like the shape of a conch . 1

This Svayambhu is placed on the Kama-blja. This has
been said in Kali-Kulamrita : “ Surrounded by the filaments of
the lotus, is the Shrmgafa 3 and over this is the beautiful Maha-
linga Svayambhu, with an opening on the top, ever happy,
holding his head downwards, and active when moved by the
Kama-blja.”

Elsewhere the following occurs : “ There, in the pericarp,
is the above-mentioned Dakin!, and the triangle (Trikona) with-
in which is a small aperture and the red Kama-blja. There is
also the Svayambhu Linga, his head downward and of a ruddy
hue.” This is, however, a different conception.

1 The Universe is His Vilasa or Lila.

1 Shankara says that he is so described because of his restless
motion.

3 The triangular pyramidical seat of Kama.

DESCRIPTION OF THE SIX CENTRES

347

Verses 10 and 11 1

Over it 2 shines the sleeping KunrfalinI, fine as the fibre of
the lotus-stalk. She is the world-bewilderer , 3 gently cover-
ing the mouth of Brahma-dvara 4 by Her own. Like the
-spiral of the concli-shell, Her shining snake-like form goes
•three and a half times round Shiva , 5 6 and her lustre is as
that of a strong flash of young strong lightning. Her sweet
murmur is like the indistinct hum of swarms of love-mad
bees. G She produces melodious poetry and Bandha 7 and
all other compositions in prose or verse in sequence or
otherwise 8 9 in Sansknta, PrakWta and other languages. It
is She who maintains all the beings of the world by means
of inspiration and expiration, <J and shines in the cavity of
the root (Mula) Lotus like a chain of brilliant lights.

1 Shankara, unlike Kfillcharana, has annotated the two verses
separately.

2 Svayambliu Linga— that is, round It with her body and over It
with Her head.

3 KundalinT is the Shakti whereby the Mayik world exists, at rest.
In the Kurma Purana Shiva says : “ This Supreme Shakti is in me, and
is Brahman Itself. This Maya is dear to me, by which this world is
bewildered.” Hence the Devi in the Lalita is called Sarvamohinl ”
(all-bewildering).

4 See Commentary. *

5 Shivopari.

6 Vishvanatha says She makes this sound when awakened. Accord-
ing to Shankara, this indicates the Vaikharl state of KuntfalinT.

7 Is a class of literary composition in which verse is arranged in
the manner of a diagram or picture.

8 Bhedakrama and Atibhedakrama.

9 Vishvanatha quotes Daks/fcm&murti as stating that during day and
night man breathes in and out 21,600 times, taking both expiration and
inspiration as the unit. See Introduction.

348

THE SIX CENTRES AND THE SERPENT POWER

Commentary

In these two verses the author speaks of the presence of
KundalinI Shakti in the Svayambhu Linga. (it is the Devi
KundalinI who maintains the existence of individual beings
(Jlva, Jlvatma) by the functions of inspiration and expiration]
She places them in individual bodies j She produces the hum-
ming sound resembling that of a swarm of bees, and is the
source of Speech and She, as described below, dwells in the
triangular hollow in the pericarp of the Muladhara Lotus rest-
ing upon the Svayambhu Linga.

“ Shines fine as the fibres of The lotus-stalk " (Bisa-tantu-
sodaral asat - s iiks h mil) — i.e., She is fine like the fibre of the
lotus-stalk.

“ World-betoilderer ” (Jagan-moghin!) — i.e., She is Maya in
this world.

“ Gently." ' — Madhuram.

“ The mouth of Brahma-dvdra ” (Brahma-dvara-mukha) —
the hollow on the head of Svayambhu Linga.

“ A strong flash of young lightning ” (Navina-chapala-mala-
vilasaspada) . — Lit., “ possessed of the wealth of a strong flash of
young lightning.” In youth every thing and person shows the
characteristic qualities in a state of vigorous perfection. Hence
a “ young flash of lightning ” means a strong flash.

/ “ She produces melodious poetry, etc. (Komalakavya-banda-

rachana-bhedatibheda-krama) . — This shows the mode in which
words are produced. The soft music produced by a combination
of soft and melodious words descriptive of beauty, virtue, etc.,
in all its modulations, resulting from perfecting of composition
and regularity and irregularity in the disposition of words. By
Bandha is here meant pictorial poetical composition in prose or
verse arranged to look like a lotus (Padmabandha), a horse
(Ashvabandha) and so on ; and by Atibheda the author alludes

Madhuram : this is used as an adjective, according to Shankara,
and means sweet. He says She is drinking nectar by the Brahmadv&ra ;
as the nectar is coming through it, the Brahmadvava is sweet.

DESCRIPTION OF THE SIX CENTRES

349

to all the words in SanskWta and Prakrita. By using the
word “ order, sequence,” the author emphasizes the fact that
these compositions and words come out in the order laid down
in the Shastras. KundalinI produces, both at random, and in set
forms. Kundalinl produces words, SanskWta, and Prakrita, dis-
tinct and indistinct. She is the source from which all sound
emanates.

Cf. Sharada 1 : “ Upon the bursting (unfolding) of the sup-
reme Bindu arose unmanifested Sound 2 (Avyakta-rava). It as-
sumed the form of Kundall in living bodies, and manifested
itself in prose and verse by the aid of the letters of the Alphabet
(lit., the essence of the letters).”

By “ Prose and Verse ” all forms of speech are meant.

It has distinctly been said in Kadimata 3 : “ By the action
of the Ichchha-Shakti of the Atma acting on Prana-vayu there
is produced in the Muladhara the excellent Nada (Sound) called
Para . 4 In its ascending movement it is thrown upward and open-
ing out in the Svadhisft^ana , 5 it receives the name of PashyantI ;
and again gently led up as before mentioned, it becomes united
in the Anahata with Buddhi-tattva, and is named Madhyama.
Going upward again, it reaches the Vishuddha in the throat, where

1 Ch. I, second line of v. 11 and v. 14, the intermediate verses are
omitted. These run as follows: “ That sound is called, by those versed
in the Agamas, Shabdabrahman. Some teachers define Shabdabrahman
to mean Shabd&rtha, ^others (grammarians) define it to mean Shabda ;
but neither of them is correct, because both Shabda and Shabdartha are
Jada (un-conscious things). In jny opinion, Shabdabrahman is the
Chaitanya of all beings.” The Agama in the text is Shruti ; Raghava
quotes Shankarficharya in Prapanchasara, which speaks of men versed
in Shruti. Chaitanya is the Brahman considered as the essence of all
beings — that is, Chit and Shakti, or Chit in manifestation.

* That is, the Principle or Cause of Sound. See Introduction.

3 Tantraraja (Vols. VIII and XII. Tantrik Texts), Ch. XXVI, vv. 5-9.

4 At pp. 120-122, Vol. II, Tantrik Texts, Vishvanatha speaks of Para,
PashyantI, and the other Shaktis. The form of Nada, says the
Manor ama, should be known from the Guru. This Ichchha-Shakti is
Kalamayl.

5 PashyantI is sometimes associated with Mampura. See In-
troduction.

850 THE SIX CENTRES AND THE SERPENT POWER

it is called Vaikhar! ; and from there it goes on towards the head,
(upper part of the throat, the palate, the lips, the teeth). It also
spreads over the tongue from root to tip, and the tip of the nose ;
and remaining in the throat, the palate, and the lips, produces by
the throat and the lips the letters of the Alphabet from A to
Ksfea.” '

It is needless to quote more.

Elsewhere has KuwfZalinl been thus described : “ Meditate
upon Devi KuwZalinI, who surrounds the Svayambh-Linga, who
is Shijdma and subtle, who is Creation itself, 1 2 in whom are crea-
tion, existence, and dissolution, 3 who is beyond the universe, 4 *
and is consciousness 6 itself. Think of Her as the One who goes
upwards.” 6

Also : “ Meditate upon the Devi Kundalinl as your Ishta-
devata, 7 * as being ever in the form of a damsel of sixteen in the
full bloom of her first youth, with large and beautifully formed
breasts, decked with all the varied kinds of jewels, lustrous as
the full moon, red in colour, with ever restless eyes.” s

“ Red (Rakta) as regards Sundari ”, so says the Author of
the Shaktananda-tarangini. Kuwdalini, as a matter of fact,
should always be meditated upon as red (Rakta) in colour. 9

1 The sense of this, says the Manorama, is that Nada which has
four stages ( A vasth iich at u s hf y fit m ak a) does, after passing through the
different centres mentioned in the Text, assume the form of the
51 letters.

* SmAZirupa.

3 SrisAfi-stithi-layfttmika.

4 Vishvfitltfi. She is not only immanent, but transcends the
universe.

* Jnfina-rupfi.

4 Crddhvavahini, for Kundalini ascends to the Sahasrfira.

7 Is&fa-deva-svarfipinl. The Is/tfadevata is the particular Devatfi
of the Sadhaka’s worship.

* These in women indicate a passionate nature.

,* The Shftktftnanda-taranginI says : She is only to be meditated upon
as red only when the object of worship is Tripura. The text may also
be read as meaning that “ red ” is an attribute applicable to Shrl
Sundari — that is, the Devi Tripurasundarl.

DESCRIPTION OF THE SIX CENTRES

351

Shyama (which ordinarily denotes “ colour ”) is here meant
to signify something different. In all Tantras and all Tantrika
collections KuraMinI is described to be like lightning. “ Shyama
is the name given to a woman who is warm in winter and cool
in summer, and the lustre of molten gold.” 1 This is what is
meant here and colour is not intended. Thus the apparent dis-
crepancy is removed.

The Kankala-malini Tantra describes KuwdalinI in the
Brahmadvara, and before the piercing of the Chakras, thus :
“ She, the Brahman Itself, resplendent like millions of moons
rising at the same time, has four arms and three eyes. Her hands
make the gestures 2 3 of granting boons and dispelling fear,
and hold a book and a Vina.' 1 She is seated on a lion, and as
She passes to her own abode 4 the Awe-inspiring One (Bhlma)
assumes different forms.”

1 This is a quotation from the Alankara Shastra (Rhetoric).

2 That is, the Mudras Vara and Abhaya ; v. ante, pp. 19, 20.

3 The musical instrument of that name,

* The MfilAdbAra.

352 THE BIX CENTRES AND THE SERPENT POWER

Verse 12

f Within it 1 reigns dominant Para , 2 the Shrl Paramesh-
varl, the Awakener of eternal knowledge. She is the
Omnipotent Kala 3 who is wonderfully skilful to create,
and is subtler than the subtlest. She is the receptacle of
that continuous stream of ambrosia which flows from the
Eternal Bliss. By Her radiance it is that the whole of
this Universe and this Cauldron 4 is illumined.

Commentary

He is now speaking of the Staff-like Para Shakti, who is
like a straight thread above KundalinI, who is coiled round
Svayambhu-Linga. The Shri Parameshvarl, whose radiance
illumines this Universe 5 and its cauldron, dwells in the Svayam-
bhu-Linga above where KundalinI is coiled and holds supreme
sway.

“ Omnipotent ” (Parama). — She is the Maya who is able to
do that which is impossible. 6

1 Svayambhulinga, round which Kundall is coiled.

* According to Shankara, Para is in Kundalim. She is called
Brahman! by Vishvanatha who quotes the Svachchhandasangraha. In
Kundalini is the Para state of Shabda.

* Vide post,

4 Katfaha — that is, the lower half of the Brahmanda, and as such
cauldron-shaped.

1 Brahmanda— egg of Brahma.

6 So the Dev! Parana (Ch. XLV), speaking of this power of the
Supreme, says :

Vichitra-karyakarana chintitatiphalaprada
Svapnendrajalaval loke maya tena praklrtita.

Parama may also mean Param mlyate anaya iti Parama — i.e ., She
by whom the Supreme “ is measured,” in the sense (for the Supreme is
immeasurable) that she who is one with the Supreme, is formative
activity. See Introduction. Vishvanatha, quoting an unnamed Tantra,
says that this Maya is within KundalinI, and this Parama is Para-
matmasvarftpa.

DESCRIPTION OF THE SIX CENTRES 853

“KaM ” is a form of Nada Shakti (Kal5 Nada-shakti-rfipft) ;
and is separate from Kundalinl.’

The Shftktananda-tarangin! says : “ Kala is Kundalinl, and
She, Shiva has said, is Nada-shakti.” 1 * 3

And it has also been elsewhere said : “ Above it, meditate
in your mind on Chitkala united with I (Laks/imi) who is
tapering of shape like the flame of a lamp, and who is one
with Kundall.”

Cf. Kalika-Shruti : “ Man becomes freed of all sins by medi-
tating upon KundalinI as within, above, and below the flame,
as Brahma, as Shiva, as Sura, 3 and as Parameshvara Himself ;
as Vishnu, as Prana, as Kalagni, 4 and as Chandra.” 5

By “ within the flame ” is meant the excellent Kala (=Nada*
rupa) above KundtalinI’s threefold coil. This is what has been
said by the author of this Lalitarahasya.

“ She (Para) is wonderfully skilful to create ” (Ati-kushala)
— i.e., She it is who possesses the wonderful skill and power
of creation.

“ She is the receptacle of that continuous stream of ambrosia
flowing from Eternal Bliss (Brahman) ” (Nityananda-param-
parativigalat-plyus/ia-dhara-dhara). — By Eternal Bliss (Nitya-
nanda) is meant the Nirguna or attributeless Brahman. Par a m -
para means “ connected step by step ”. From Nityananda, which
is Nirguna Brahman, there arises (in Its aspect as) Saguna
Brahman ; from Saguna Brahman, Shakti ; from Shakti, N&da,
from Nada, Bindu ; and from Bindu, Kundalini. 6 Chit-kala is
another form of Kundalinl. It is thus that the the ambrosia
comes step by step to Parameshvari, the Chitkala. She is Nitya-
nandaparampara — that is, She belongs to the chain of emanation

1 Kundalinyabheda-sharlrinl.

' Nfida-shakti= Shakti as N&da. See Introduction.

* Sura=Sitrya, or Sun.

4 The fire which destroys all things at the time of dissolution
(pralaya).

4 Moon.

* See Introduction,

354 THE SIX CENTRES AND THE SERPENT POWER

from Nityananda downwards ; and She is Ativigalat -piyQsha-
dh&radhara — that is, She is the receptacle of the stream of
ambrosia which flows copiously from Nityananda . 1

This compound word may be interpreted to mean that She
holds the copious flow of ambrosia caused by her union with
the Brahman. From Nityananda this nectar comes to Para-
Bindu, and passes through the Ajna Chakra, Vishuddha Chakra,
etc., till it reaches the MuladhSra, and this nectar is that of
which She is the receptacle. To interpret it to mean this, the
entire word is read as one.

1 That is, if the compound be read in two sections— viz., Nityftnanda-
parampara, and then separately, Ativigalatplyasftadh&ra. The trans-
lation adopted in the text is that which is referred to in the paragraph
Which follows, *

PESCRIPTION OF TIIE SIX CENTRES

855

Verse 13

[By meditating thus on Her who shines within the Mala\
Chakra, with the lustre of ten million Suns, a man beoomes
Lord of speech and King among men, and an Adept in all
kin® of learning. He becomes ever free from all diseases,
and his inmost Spirit becomes full of great gladness. Pure
I of disposition by his deep and musical words, he serves the
foremost of the Devas. 1

Commentary

In this verse the Author speaks of the benefit to be derived
from meditating on Kundfalini. By Mula ChaJcra is meant the
Muladhara. “ It is the root of the six Chakras — hence its name,”

“ Within " (Mula-chakrantara-vivara-lasat-kofi-surya-praka-
sham). — She shines in the Muladhara Chakra like ten million
suns shining at one and the same time.

“ His deep and musical words ” (Vakyaih kavya-paraban-
dhai/i). — His speech is musical and full of meanings, as in a
poetical composition.

“He serves ” (Sevate).’ — He uses his words in hymns of
praise and for purposes of a like nature. He pleases them by
words of adoration.

“ All the foremost of the Devas ” (Sakala-sura-gurun). — The
word Guru here means excellent, and the Author by Sura-gurfin
means Brahma, Vis/mu, and Shiva, the principal Devas. Amara
says that “ adding the words Singha (lion), Shardula (tiger),
Naga (serpent), eto., to a male name implies excellence.”

1 That is, Brahma., Vis/mu, Shiva, etc.

* That is, by his mastery over words he becomes like to Brihaspati,
Guru of the Devas (Shankara).

THE SOX 0BNTBB8 AND THE SERPENT POWER
Summary

The Muladhftra is Lotus of four petals. The petals are red,
and have the letters Va, Sha (palatal), Sha (cerebal),_Sa, in
colours of gold. In the pericarp is the square Dhar&mandala
surrounded by eight spears, and within it and in the lower part
is the Dhara-blja 1 who has four arms and is seated on the ele-
phant Airavata. He is yellow of colour, and holds the thunder-
bolt * in his hands. Inside the Bindu of the Dhara-blja is the
Child Brahma, who is red in colour, and has four hands with
which he holds the staff,* the gourd,* the Rudraks/ia rosary,
and makes the gesture which dispels fear. 5 He has four faces.
In the paricarp there is a red lotus on whioh is the presiding
Divinity of the Chakra (ChakradhisM/mtri), the Shakti Dakinl.
She is red and has four arms, and in her hands dre Shula, 6
Khafvanga, 7 8 Kha/Zga,* and ChasTiaka. 9 In the pericarp v there is
also the lightning-like triangle, inside which are Kama-vayu
and Kama-bTja, 10 11 both of which are red. Above this is the
Svayambhu Linga which is Shyama-vama, " and above and
round this Linga is Kunrfalini coiled three and a half times, and
above this last upstands, on the top of the Linga, Chit-ka * * la.' 2

( This is the end of the first section.) “

1 " Lam.’’

’ Yajra.

* Dan da.

* Kamawdalu.

5 Abhayamudra ; v. 19, ante, n. 8.

* Spear.

’ Skull-mounted staff.

8 Sword. Khadga ia a heavy sacrificial sword.

8 Drinking-cup.

10 “ Klim.”

11 Its colour.

** Described in v. 12 as another form of Kuwdalini.

Prakarana. The commentator divides the text and his commen-
tary into eight sections,

DESCRIPTION of the six centres

35fr

Verse 14

There is another Lotus’ placed inside the SusTmmna at'
the root of the genitals, of a beautiful vermilion colour.
On its six petals are the letters from Ba to Purandara , 9
with the Bindu 1 * 3 superposed, of the shining colour of
lightning.

Commentary

Having described the Muladhara, he describes the SvadhisA-
tAana Chakra in five verses beginning with the present. This
verse says that at the root of the genitals there is, distinct from
the Muladhara, another Lotus, of a beautiful vermilion colour.

“ Placed inside the Suahumna ” (SausAum?ia 4 -madhya-
ghatitam). — The place of this Chakra or Padma is within
SusAumna.

“ At the root of the genitals ” (Dhvaja-mQladeshe).

“ Of a beautiful vermilion colour ” (Sindura-pura-ruchira-
runa). — This Lotus is of the charming red colour of vermilion.

“ On its six petals ” (Anga-chhadaiA).— It is surrounded by
its six petals whioh are the letters . 5

1 That is, the SvadhisAiAana Chakra. See Introduction.

* The letter La ; v. post.

* The Anusvara.

4 SausAumna ; Shankara reads this word to mean the Brahman&dl
whioh is within SusAumna, and says that the suffix "in ” by which the
change is aflEected is used in the sense of “ relating to,” and not
" placed within ”.

5 V. ante, Introduction.

358 THE SIX. CENTRES aNd the sEREEnt POWER

“ The letters ” (Badyai h savindu-lasitaih PurandarantaiTi) .
— by Purandara is meant the letter La, it being the Bija of
Purandara or Indra. Each of these letters from Ba to La is
on each petal of the lotus. They have the Bindu over them,
and are of the shining colour of lightning. The above may also
mean that the lustre of the letter is caused by their union
with the Bindus placed over them.

DESCRIPTION OF THE SIX CENTRES

359

Verse 15

JWithin it 1 is the white, shining, watery region of Varuna,
jof the shape of a half-moon, 2 and therein, seated on a
'Makara/ is the Blja Vam, stainless and white as the
1 autumnal moon.

Commentary

Here the Author speaks of the presence of the watery region
of Varuna in the pericarp of the Svadhishfhana. This watery
region (Ambhoja-mandalam) is in shape like the half-moon
(Ardhendurupalasitam), and is luminously white (Vishadapraka-
sham).

The Sharada says : “ The region of water is lotus (shaped),
that of earth is four-cornered 4 and has the thunderbolt (Vajra)
and so forth.” Raghava-bhaffa, 4 in describing it, says : “ Draw
a half-moon, and draw two Lotuses on its two sides.” The
Great Teacher 6 says that “ the region of water is like the light
of the Lotus-united Half-moon

Then he speaks of the Varuna-bija. This Blja is also white,
and is seated on a Makara, which is the Carrier 7 of Varuna. He
has the noose in his hand.

1 Sv&dhis/itMna.

2 Water is the element of this Chakra, which is represented by the
crescent.

* An animal of a legendary form, somewhat like an alligator. See
Plate 8.

4 Ch. I, v. 24, Chaturasram ; sed qu, for ordinarily the Mandala is
semicircular.

5 The famous commentator on the Sharada-tilaka.

4 Apparently Shankaracharya, Prapanchasara (Tantrik Texts,
Vol. Ill), i. 24.

7 Vahana.

860 THE SIX CENTRES AND THE SERPENT POWER

Of. “ (Meditate) upon the white Blja of Varuna (within
the Lotus). Varuna is seated on a Makara, and oarries the
noose (PAsha) . And above him' (that is, in the Bindu) meditate
on Hari * who is blue of colour (Shyama) and four-armed.”

The Va in Varuna Bija belongs to the Ya class — i.e., to the
group Ya, Ra, La, Va. This becomes clear from the arrangement
of the letters in Kulakula Chakra and in Bhutalipi Mantra.

The rest is clear.

1 Tadarddhvam. See Comm, to next verse.
* Via Ann.

DESCRIPTION OF THE SIX CENTRES

361

Verse 16

May Hari, who is within it , 1 who is in the pride of early
youth, whose body is of a luminous blue beautiful to be-
hold, who is dressed in yellow raiment, is four-armed, and
wears the Shii-vatsa , 2 and the Kaustubha , 3 protect us !

Commentary x

The Author here speaks of the presence of Vishwu in the
Varuna Blja.

“ Within it ” (Ankadeshakalita) — i.e., in the Bindu above
Varuwa Blja, in the same way as Brahma is in the lap of Dhara
Blja. The same explanation applies by analogy to the descrip-
tion of the other Lotuses.

“ Whose body, etc.,” (Nila-prak&sha-ruchira-shriyam). — Lit.,
He possesses the enchanting beauty of blue effulgence ; i.e., his
body is of a luminous blue beautiful to behold.

“ Wear 8 Shri-vatsa and Kaustubha .” — The following is his
Dhyana in the Gautamlya Tantra : “ On his heart is the gem
Kaustubha, lustrous as ten thousand Suns shining at the same

1 i.e„ Vishnu is within “ the lap " of the Bindu of Vam.

* Lit., Favourite of Shrl or Lakshml — an auspicious ourl on the
breast of Vishnu and his Avatara, Krishna. It is said to symbolically
represent Prakriti. See Ahirbudhnya Samhita 52, 92, citing also the
Astrabhushana Adbyftya of Vishnu Pur&na, I, 22.

* A great gem worn by Vishnu, which is said to symbolically signify
the souls (see authorities in last note). These are said to be united
With the Kaustubha of the Lord (Vishnutilaka, II, 100).

36$ THE SIX CENTRES AND THE SERPENT fcOWER

time, and below it is the garland 1 with the lustre of ten thou-
sand moons. Above Kaustubha of Shrl-vatsa, which also is
luminous like ten thousand moons.”

The Tantrantara speaks of the weapons in the hands of
Hari : “ (Meditate on) Him who has the noose in His hand, and
on Hari who is in his lap, and has four arms, and holds the
Conch,” Discus,* Mace, 4 and Lotus, 5 is dark blue (Shyama) and
dressed in yellow raiment.”

By “ who has the noose in his hand ” is meant Yaruna as
he has been described in the verse preceding the Text quoted.

Elsewhere he (Hari) is spoken of as “ clad in yellow raiment,
benign of aspect, and decked with a garland
' We have seen that, in the Muladhara, Brahma is seated on
the Hamsa, and we should therefore think of Vis/mu as seated
on Garuda. 7

1 Vanam&la : the name for a large garland descending to the knee.
It is defined as follows :

AjftnulambinT mala sarvartu-kusumojjvala.

Madhye sthulakadambadhya vanamaleti kirtita.

(That is said to be Vanamala which extends down to the knee,
beauteous with flowers of all seasons with big Kadamba flowers in the
middle.) This garland is celestial because in it the flowers of all the
seasons are contained.

* Shankha.

* Chakra.

4 Gada.

* Padma.

* The garland symbolizes the elements ; as the club, Mahat ; the
conch, Sattvika Ahamkara ; the bow, Tamasika Ahamkftra ; the sword,
knowledge ; its sheath, ignorance ; discus, the mind and the arrows,
the senses. See authorities cited at p. 48, ante.

7 The Bird $[ing, Yfthana of Vishnu.

DESCRIPTION OF THE SIX CENTRES

36 $

Verse 17

It is here that Rakini always dwells . 1 She is of the colour
of a blue lotus . 2 The beauty of Her body is enhanced by
Her uplifted arms holding various weapons. She is dressed
in celestial raiment and ornaments, and Her mind is
exalted 3 with the drinking of ambrosia.

Commentary

In this Shloka the Author speaks of the presence of Rakini
in the Svadhis/^/mna.

Cf. Rakinl-dhyana elsewhere : “ Meditate on Rakini, who is
blue of colour (Shyama). In Her hands are a spear , 4 a lotus, a
drum 5 and a sharp battle-axe.* She is of furious aspect. Her
three eyes are red, and her teeth 7 show fiercely. She, the
Shining Devi of Devas, is seated on a double lotus, and from one
of her nostrils there flows a streak of blood . 8 She is fond of
white rice , 9 and grants the wished-for boon.”

As Rakini is within another lotus 10 in this Lotus, therefore
should the six Shaktis everywhere be understood to be in a red
lotus as in the Muladhara.

1 Dwells (Bhati) ; the Sanskrit word literally means “ shines ” — *
here ' that is, in the SvadhisM/iana.

* Of the colour of a blue lotus (Nilambujoddara-sahodarakanti*
shobha) ; lit.. Her radiant beauty equals the interior of the blue lotus.

8 Matta-chitta ; for she drinks the nectar which drops from
Bahasrara. She is exalted with the divine energy which infuses Her.

4 Shula.

6 .Damaru.

6 Tanka.

1 Damsfttfra — She has long projecting teeth.

8 Raktadh&raikanasam. The SaubhAgyaratnakara has Raktadh&t-
Vekan&tham, that is, she who is the Lord of Raktadhatu.

9 Shuklanna.

10 There is another smaller Lotus in each of the main lotuses on
which the Shakti sits.

864 THE SIX CENTRES AND THE SERPENT POWER

Verse 18

' He who meditates upon this stainless Lotus, which is
named Svadhis7i£Mna, is freed immediately from all his
enemies, 1 such as the fault of Ahamkara 2 and so forth. He
becomes a Lord among Yogis, and is like the Sun illumin-
ing the dense darkness of ignorance. 3 The wealth of his
nectar-like words flows in prose and verse in well-reasoned
discourse.

Commentary

In this verse is described the benefit derived from the con-
templation of the Svadhis/i^ana Lotus.

“ Svadhiahthana " — “ By Sva is meant the Para-Linga
(Supreme Linga), and hence the Lotus is called Svadhisfttf/iana.” 4

‘‘Fault of Aharrikdra and so forth" (Ahamkara-dos/i adi) . —
By this is implied the six evil inclinations : Kama (lust), Krodha
(anger), etc. These six, 4 which are the six enemies of Man, are
destroyed by contemplation on the SvadhisMftana Lotus. By
contemplation upon it are also destroyed the darkness of Maya,
and Mohft. 8 and the Sun of knowledge (Jnana) is acquired. The
rest is dear.

1 That is, his enemies the six passions.

* Egoism. See Introduction.

* Moha.

4 This is from V. 68 of Ch. XX VII of the Rudra-y&mala.

4 Viz., Kama (lust), Krodha (anger), Lobha (greed), Moha (delusion),
Mada (pride), Matsaryya (envy), which all arise from a sense of mine-
ness (AhamkAra).

* Ignorance, illusion, infatuation.

PLATE 111]

Svadhishthana

T<> face Page 365

865

DESCRIPTION OF THE SIX CENTRES

S

Summary of Verses 14 to 18

The SvadhisM/tana Chakra is of the colour of vermilion,
and has six petals. On its six petals are the six letters Ba,
Bha, Ma, Ya, Ra and La, with the Bindu placed thereon. They
are of the colour of lightning. In the pericarp of this Lotus is
the region of water in the form of an eight-petalled Lotus, with
a half -moon in its centre. This region is white. Inside this
latter is the Varuna Bija “ Vam,” seated on a Makara, with a
noose^iri his hand. In the lap of the latter (i.e., in the hollow
of the Bindu) is Vis/mu seated on Garuda. He has four hands,
and is carrying the Shankha (conch shell), Chakra (discus),
Gada (mace), and Padma (lotus). He is dressed in yellow
raiment, wears a long garland (Vana-mala) round his neck, the
mark Shrivatsa and the gem Kaustubha on his breast, and is
youthful in appearance. On a red lotus in the pericarp is the
Shakti Rakini. She is Shyamavama,' and in her four hands she
holds the Shula (spear or trident), Abja (lotus), Damaru (drum)
and Tanka (battle-axe). She is three-eyed and has fierce pro-
jecting fangs,’ and is terrible to behold. She is fond of white
rice/ and a stream of blood runs from Her nostril.

(Here ends the second section.)

1 See note to v. 11.
* Kutila-damsAtra.
’ Shukl&nua,

806 THE SIX CENTRES AND THE SERPENT POWER

Verse 19

Above it , 1 and at the root of the navel, is the shining Lotus
of ten petals,® of the colour of heavy-laden rain-clouds.
Within it are the letters Da to Pha, of the colour of the
blue lotus with the Nada and Bindu above them. Meditate
there on the region of Fire, triangular in form and shining
like the rising sun. Outside it are three Svastika marks , 3
and within, the Blja of Vahni himself . 4

Commentary

The Manipura Chakra is described in this and the two
following verses.

“ Shining lotus of ten petals ” 4 (Dashadala-lasite) — i.e., the
Lotus which shines by reason of its ten petals.

“ Of the colour of heavy rain-clouds ” (Pumamegha-prakashe)
— i.e., of a dark hue.

“ Within it are the letters," etc. (Nilambhoja-prakashair
upahitajafhare dadi-phantaih sachandraiA).

The ten letters from Da (cerebral) to Pha, with the Bindu
placed above them, are of the colour of the blue lotus, and are
each of them on the ten several petals. The letters are Da,
Dha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha. By Sachandraih which
qualifies Vamaih is meant that the letters have Bindu and
N&da over them, for these two go together.

1 Sv&dhishthfina.

1 The Manipfira Chakra, the seat of the Element of Fire, the sign
of which is a triangle, See Introduction.

* An auspicious mark ; v. post.

* That is, “ Ram,” the Seed-mantra of Fire.

1 Shankara reads Dasha-dala-lalite — i.e., the charming lotus of ten
petals,

DESCRIPTION OF THE SIX CENTRES 367

“ Like the rising Sun ” (Aruna-mihira-samam) — i.e., like
the young sun.

“ Svastika Marks." 1 — These three marks or signs are on
three sides of the triangle.

Raghava-bhaffa says *: “ A Svastika sign is made by the
crossing of two straight lines going in four different directions,”
In this region of Fire is Ram, the Blja of Fire,

1 i.e., like a cross Hi

• In the note to V. 28 of Ch, I of the Sharada Tilaka,

868 THE SIX CENTRES AND THE SERPENT POWER

Verse 20

Meditate upon Him (Fire) seated on a ram, four-armed,
radiant like the rising Sun. In His lap ever dwells Rudra,
who is of a pure vermilion hue. He (Rudra) is white with
'the ashes with which He is smeared ; of an ancient aspect
1 and there-eyed, His hands are placed in the attitude of
granting boons and of dispelling fear . 1 He is the destroyer
of oreation.

Commentary

Elsewhere the Dhyana of Vahni is as follows : “ Seated on
a ram, a Rudraksiia rosary in one hand, and the Shakti *
in the other.”

As there are no weapons placed in the other hands it is
to be inferred that the other two hands are in the attitude of
granting boons and of dispelling fear ; that is how He is des-
cribed to be in other Dhyanas of Him.

Rudra should here be meditated upon as seated on a bull.

. “ He is white . . . smeared ” (Bhasmaliptanga-bhus/iabha-
rana-sita-vapufr). — The ashes with which his body is smeared and
the ornaments he is wearing make him look white (though his
hue is red).

1 That is, making Vara and Abhaya Mucfr&s, v. ante, pp. 20, 21.

' Vahni’s or Fire’s weapon. Bh&skarar&ya says it is the weapon
whtyb is called in Maharashtra Sftmti.

description of the six centres

309

Verse 21

Here abides LakinI, the benefactress of all. She is four-
armed, of radiant body, is dark 1 (of complexion), clothed
in yellow raiment and decked with various ornaments, and
exalted with, the drinking of ambrosia . 2 By meditating on
this 3 Navel Lotus 4 the power to destroy and create (the
world) is acquired. Van! 5 with all the wealth of knowledge
ever abides in the lotus of his face.

Commentary

“ Decked with various ornaments ” (Vividha-virachana-
lamkrita). — She who is decorated with gems and pearls arranged
in varied and beautiful designs.

Cf. Lakinl-dhyana elsewhere : “ Let the excellent worship-
per meditate upon the Devi LakinI, who is blue and has three faces,
and three eyes (to each face), fierce of aspect, and with Her teeth
protruding. 6 In her right hand She holds the thunderbolt and
the Shakti , 7 and in the left She makes the gestures 8 of dispelling
fear and of granting boons. She is in the pericarp of the navel
lotus, which has ten petals. She is fond of meat (Mamsashl), 9
and her breast is ruddy with the blood and fat which drop
from Her mouth.”

1 Shy&ma ; see ante , note to v. 11.

* Matta-chitta ; vide ante , p. 44, n. 3. ,

Etat : a variant reading is evam, “ in this manner ”.

4 Nabhi-Padma.

* That is, the Devi of Speech, Saras vatl.

Vishvan&tha quotes a Dhy&na in which She is described as hump-
backed (Kubjinl) and as carrying a staff.

7 The weapon of Vahni (Fire). See note 2, page 50.

8 Mudra.

9 Some read “ Mamsastham ”*» She who abides in flesh.

24

870 THE SIX CENTRES AND THE SERPENT POWER

The # navel lotus is called Mani-pura. The Gautamiya Tantra
says ’ : “ This Lotus is called Manipura because it is lustrous
like a gem.” *

Summary of Verses 19 to 21

The N&bhi-padma (Navel Lotus) is of the colour of the
rain-cloud and has ten petals ; on each of its petals are each of
the ten letters, Da, Dha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha,
and of a lustrous blue colour, with the Bindu above each of
them. In the pericarp of this Lotus is the red Region of Fire,
which is triangular in shape, and outside it, on its three sides,
are three Svastika signs. Within the triangle is the Blja of
Fire — “ Ram ”. He (Blja of Fire) is red in colour and is seated
on a ram, is four-armed, and holds in his hands the Vajra
(thunderbolt) and the :Shakti weapon, and makes the signs of
Vara and of Abhaya. 3 In the lap of Vahni Blja is Rudra, red
of colour, seated on the bull, who, however, appears to be white
6n account of the ashes which He smears on His body. He is
old in appearance. On a red lotus in the pericarp of this Lotus
is the Shakti Lakinl. She is blue, has three faces with three
eyes in each, is four-armed, and with Her hands holds the
Vajra and the Shakti weapon, and makes the signs of dispelling
fear and granting boons. She has fierce projecting teeth, and
is fond of eating rice and dhal, cooked and mixed with meat
and blood. 4

{Here ends the third section)

1 A VaisAwava Tantra of great authority. The quotation is from
Ch. 84 of the same.

* Mani-vad bhinnam. Bhinna here means “ distinguished,” for in
the ManipOra is the Region of Fire. See also Rudray&mala, Ch. XXVII,
v. 60.

* Vara and Abhaya — i.e., the Mudr&s dispelling fear and grant-
ing boons.

* Kheohar&nna — that is, meat mixed with rice and dhal, such as
Eheohar&nna (Ehichri). Pilau, etc. .

DESCRIPTION OF THE SIX CENTRES

371

Verse 22

Above that, in the heart, is the charming Lotus, 1 of the
shining colour of the Bandhuka flower, 2 with the twelve
letters beginning with Ka, of the colour of vermilion,
placed therein. It is known by its name of Anahata, and
is like the celestial wishing-tree, 3 bestowing even more
than (the supplicant’s) desire. The Region of Vayu,
beautiful and with six corners, 4 whioh is like unto the smoke
in colour, is here.

Commentary

.The Anahata Lotus is described in the six verseS beginning
with this.

This Lotus should be meditated upon in the heart ; the
verb dhydyet is understood. The twelve letters beginning with
Ka, that is, letters Ka to Th& are on the petals.

“ It is known by its name Anahata ” (Namna’nahata-
samjnakam). — “ It is so called by the Munis because it is here
that the sound of Shabdabrahman is heard, that Shabda or

1 The Anahata, or heart Lotus, seat of the air element, the sign of
which is described as hexagonal, is here. See Introduction.

* Pentapwtes Phoenicia.

* Kalpa-taru. Shankara says the Kalpa-taru, one of the celestial ,
trees in Indra’s heaven, grants what is asked ; but this gives more, since .
it leads him to MoksAa.

* Sh&tkona — that is, interlacing triangles. See Plate V. See In*
troduction and Rudrayamala. Ch. XXVII, v. 64.

872 THE SIX CENTRES AND THE SERPENT POWER

sound which issues without the striking of any two things,
together.” 1

“ Wishing -tree ” * is the tree in Heaven which grants all
one asks ; as it is like the Kalpataru so it bestows more than is
desired.

“ Region of Vdyu ” (Vayor mandalam). — In the pericarp of
this Lotus is the Vayu-maweZala.

* Vishvanfttha quotes (p. 121, Vol. II, T&ntrik Texts) the following r
“ Within it is "VAna-Linga, lustrous like ten thousand suns, also Sound
which is Shabda-brahmamaya (whose substance is Brahman), and is
produced by n6 cause (Ahetuka). Such is the lotus Anahata wherein.
PurusAa (that is, the Jlvatmft) dwells.” As to Shabdabrahman see'
Bfigh&vabbatfa’s Comm, on Sh&rad&, Ch. It v, 12.

* Surataru = Kalpa-taru.

DESCRIPTION OF THE SIX CENTRES

370

Verse 23

’Meditate within it on the sweet and excellent Pavana
jBlja, 1 grey as a mass of smoke, 2 with four arms, and seated
on a black antelope. And within it also (meditate) upon
> the Abode of Mercy, 3 the Stainless Lord who is lustrous
• like the Sun, 4 and whose two hands 5 6 7 make the gestures
! which grant boons and dispel the fears of the three worlds.

Commentary

In this verse the Author speaks of the presence of the Vayu
Blja in the Anahat Chakra.

“ Pavana Blja ” (Pavanaks/iara) — i.e., the Blja Yam.

“ Grey as a mass of smoke ” (Dhumavall-dhusara). — It has
the greyish colour of smoke by reason of its being surrounded
by masses of vapour.

“ A black antelope ” which is noted for its fleetness, is the
Vahana (carrier) of Vayu. Vayu carries his weapon, “ Ankusha,” *
in the same way that Varuna carries his weapon, “ Pasha *7

1 i.e., Vayu, whose Vija is “ Yam ”.

3 This smoke, Shankara says, emanates from the Jlv&tm& which
is in the form of a flame.

3 Shankara reads “ ocean of mercy ” (Karunavaridhi).

4 Hamsa, the Sun — a name also of the Supreme. Cf. “ HrTm the
Supreme Bamsa dwells in the brilliant heaven.” See the Hamsavatl
Rik of Eigveda IV — 40 quoted in Mahftnirvana Tantra, vv. 196, 197,
Ch. V. Hamsa is from Han — Gati, or motion. It is called Adifcya because
it is in perpetual motion (Sayana). Hamsa is also the form of the An-
tarfiitma, see v. 81, post . This Rik also runs in Yajurveda, X, 24, and
XII, 14, and in some of the Upanishads.

5 This shows that the Blja has hands and feet (Shankara).

6 Goad. -

7 Noose. ‘ !

874 THE pix CENTRES AND THE SERPENT POWER

He next speaks of the presence of Isha in the Vayu Blja.
Everywhere Shiva is spoken of as having three eyes, 1 hence
Isha also has three eyes.

Elsewhere it is said : “ Meditate upon him as wearing a
jewelled necklet and chain of gems round his neck, and bells
on his toes, and also clad in silken raiment.” In the same way
of. him it has also been said : “ The beautiful One possessed of
tjhe soft radiance of ten million moons, and shining with the
radiance of his matted hair.”

Isha, should therefore be thought of as clad in silken
raiment, etc.

1 The third eye, situate in the forehead in the region of .the pineal
gland, is the Eye of Wisdom (Jn&nachaks/tu).

DESCRIPTION OF THE SIX CENTRES

375

Verse 24

Here dwells Kakinl, who in colour is yellow like unto new
lightning , 1 exhilarated and auspicious ; three-eyed and the
benefactress of all. She wears all kinds of ornaments, and
in Her four hands She carries the noose and the skull, and
makes the sign of blessing and the sign which dispels fear.
Her heart is softened with the drinking of nectar.

Commentary

In this verse the Author speaks of the presence of the Shakti
Kakinl.

“Exhilarated ” a (Matta) — that is, She is not in an ordinary,
but in a happy, excited mood.

“ With the drinking of nectar,” etc. (Purna sudha-rasardra-
hn’daya). — Her heart is softened to benevolence by the drinking
of nectar ; or it may be interpreted to mean that Her heart is
softened by the supreme bliss caused by drinking the excellent
nectar which drops from the Sahasrara. Her heart expands
with the supreme bliss. Kakinl should be thought of as wearing
the skin of a black antelope.

Compare the following Dhyana of Kakinl where She is so
described : “If thou desirest that the practice of thy Mantra be

1 Nava-tadit-plta — i.e., where there is more thunder than rain,
when the lightning shows itself very vividly. Pita is yellow ; Kakinl is
of a shining yellow colour.

* Shankara gives unmatta (maddened or exalted) as equivalent of
Matta. '

876 THE SIX CENTRES AND THE SERPENT POWER

crowned with success, mediate on the moon -faced, ever-existent *
Shakti KakinI, wearing the skin of a black antelope, adorned
with all ornaments.” *

1 Nityam. If this is not stutl, possibly the word is nityam, “ always ”,

' Vishvanfttha, in his commentary on the STiafchakra, gives the
following Dhy&na of KakinI : “ Meditate on KakinI whose abode is in
Fat (Meda-samstham), holding in Her hands Pasha (noose), Shula
(trident), Kapala (Skull), Damaru (drum). She is yellow in colour,
fond of eating curd and rice (Dadhyanna). Her beautiful body is in a
slightly bending pose (Svavayavanamita). Her heart is made joyous
by the draught of rice wine (VArunl).” The Saubhagya-ratnakara cities
Seven Dhyanas of the Seven Shaktis or Yoginls — Dakin! and others
which show that each has her abode in one of the seven Dhatus. The
Seventh Shakti YakabinI is not mentioned in this book.

DESCRIPTION OF THE SIX CENTRES

377

Verse 25

The Shakti whose tender body is like ten million flashes of
lightning is in the pericarp of this Lotus in the form of a
triangle (Trikona). Inside the triangle is the Shivalinga
known by the name of Vana. This Linga is like shining
gold, and on his head is an orifice minute as that in a gem.
He is the resplendent abode of Laks/tml.

Commentary

In this Shloka is described the triangle Trikona which is
in the pericarp of this Lotus.

“ Shakti in the form of a triangle ” (Trikonabhidha Shakti/i).
— By this we are to understand that the apex of the Triangle is
downward. 1

This Trikona is below the Vayu Blja, as has been said
elsewhere. “ In its lap is Isha. Below it, within the Trikona
is Vana-Linga.”

“ On his head,” etc. (Maulau suksTima-vibheda-yung manifo).
— This is a description of Vana-Linga. The orifice is the little
space within the Bindu which is within the half-moon which is
on the head of the Linga.

Elsewhere we find the following description : “The Vana-'
Linga within the triangle, decked in jewels made of gold — the
Deva with the half-moon on his head ; in the middle is an ex-
cellent red lotus.”

The red lotus in this quotation is one below the pericarp of
the heart lotus ; it has its head turned upwards, and has eight

1 As it is a Trikona Shakti, it must have its apex downwards as in
the case of the Yoni.

a7S

THE SIX CENTRES AND THE SERPENT POWER

petals. It is in this lotus that mental worship (Manasapuja)
should be made. 1 Compare the following : “ Inside is the red
eight-petalled lotus. There is also the Kalpa-tree and the seat
of the IsTifa-deva under a beautiful awning (Chandratapa).
surrounded by trees laden with flowers and fruits and sweet-
voiced birds. There meditate on the IsMa-deva according to the
ritual * of the worshipper.”

“ Orifice minute as .” — He here speaks of the Bindu which
is the head of the Yana-Linga. As a gem has a minute orifice
in it (when pierced to be threaded), so has this Linga. 3 By this
is meant that the Bindu is in the head of Shiva Linga.

“ The resplendent abode of Lakshmi ." 4 5 — By this one must
know the great beauty of the Linga, due to a rush of desire. 3

1 This is not one of the six Chakras, but a lotus known as Ananda-
kanda, where the Is/itadevata is meditated upon. See Ch. V, v. 182,
Mah&nirv&na Tantra.

* Ealpa. Tattat-kalpoktam&rgata/t. That is,, in manner enjoined
by the respective sampradaya of the s&dhaka.

3 The Linga itself is not pierced, but it carries the Bindu, which
has an empty space (ShQnya) within its circle.

4 That is, here, beauty.

5 K&modgania. - , r u

DESCRIPTION OF THE SIX CENTRES

379

Verse 26

( He who meditates on this Heart Lotus becomes (like) the
'Lord of Speech, and (like) Ishvara he is able to protect
! and destroy the worlds. This Lotus is like the celestial
i wishing-tree , 1 * the abode and seat of Sharva.* It is beauti-
I fied by the Hamsa , 3 which is like unto the steady tapering
flame of a lamp in a windless place . 4 5 The filaments which
| surround and adorn its pericarp, illumined by the solar
region, charm.

Commentary

In this and the following verse he speaks of tho good to be
gained by meditating on the Heart Lotus.

“ He who meditates on this Lotus in the Heart becomes, like
the Lord of Speech ” — i.e., Brfhaspati, the Guru of the Devas —
and able like Ishvara the Creator to protect and destroy the
worlds. Briefly, he becomes the Creator, Protector and Des-
troyer of the Worlds.

He speaks of the presence of the Jivatma which is Hamsa,"
in the pericarp of this Lotus. The Jivatma is like the steady
flame of a lamp in a windless place, and enhances the beauty of
this Lotus (Anila-hlna-dipa-kalika-hamsena sam-shobhitam).
Hamsa is the Jivatma. He also speaks of the presence of the
Surya-mandala in the pericarp of this Lotus.

1 Sura-taru = Kalpa-taru.

5 Maha-deva, Shiva.

J Here the Jivatma.

4 See Introduction.

5 Visbvanatha quotes a verse in which this Hamsa is spoken of as
Purus/ra.

880 THE SIX CENTRES AND THE SERPENT POWER

“ The filaments which surround and adorn its pericarp ,
illumined by the solar region, charm ” (BhanormancZala-
manditantara-lasat kinjalka-shobadharam). — It is beautified by
reason of the filaments which surround the pericarp being tinged
by the rays of the Sun. The rays of the Sun beautify the fila-
ments, and not the space within the pericarp. The filaments of
the other Lotuses are not so tinged, and it is the distinctive
feature of this Lotus. By the expression “ the Mawdala of Surya
(Bhanu)” the reader is to understand that all the filaments in
the pericarp are beauteous with the rays of the Sun, and not a
portion of them.

All over the pericarp is spread the region of Vayu. Above
it is the Region of Surya ; and above these the Yayu Blja and
Trikowa etc., should be meditated upon. This is quite con-
sistent. In mental worship the mantra is “ Mam — salutation to
the Region of Fire with his ten Kalas,” 1 etc. From texts and
Mantras like this we therefore see that the regions of Vahni
(Fire), Arka (Sun), and Chandra (Moon) are placed one above
the other.

“ Ishvara ” — i.e., Creator.

“ Able to protect and destroy the world ” (RaksMvinashe
ksham&h) — i.e., it is he who protects and destroys. The idea
meant to be conveyed by these three attributes is that he be- !
comes possessed of the power of creating, maintaining and'
destroying the Universe.’ ‘

1 Kala= Digits or portions of Shakti.

* By reason of his unification with the Brahma-substance.

DESCRIPTION OP THE SIX CENTRES

381

Verse 27

/Foremost among Yogis, he ever is dearer than the dearest
I to women,* He is pre-eminently wise and full of noble deeds.
His senses are completely under control. His mind in, its
I intense concentration is engrossed in thoughts of the
Brahman. His inspired speech flows like a stream of
(clear) water. He is like the Devata who is the beloved of
Laks/mn 2 and he is able at will to enter another’s body . 3

Commentary

“ Dearer than the dearest to women ” (Priyat priyatama/i
kantakulasya). — i.e., because he is skilful to please them . 4

“ His senses are completely under control ” (Jitendriya-
ganaft) — i.e., he is one who should be counted among those that
have completely subjugated their senses.

“ i His mind Brahman ” (Dhyanauadhana-ksfoamaft). —

Dhyana is Brahma-chintana, and Avadhana means steady and
intense concentration of the mind. The Yog! is capable of both.

“ His inspired speech flows like a stream of (clear) water ”
(Kavyambudhara-vaha). — The flow of his speech is compared to
an uninterrupted flow of water, and it is he from whom it flows.

“ He is like the Devata who is the beloved of Laksrni ”
(Laksfam-ranggawa-daivata/i). — He becomes like the Deva who
is the beloved of Lakshmi. Lakshml, the Devi of Prosperity, is
the spouse of Vis/mu. This compound word is capable of another

* Priy&t priyatama/t — more beloved than those that are dear to
them.

* According to Shankara’s reading, Laks/tml becomes his family
Devata — that is, his family is always prosperous.

3 Parapure ; v. post.

4 Karmakushalaft. — “ dearer than their husbands ” (Shankara).

882 THE SIX CENTRES AND THE SERPENT POWER

meaning. It may mean : One who has enjoyed all prosperity
(Laksbmi) and all good fortune (Ranggana) in this world and
who goes along the path of liberation. It has therefore been
said : — “ Having enjoyed in this world the best of pleasures, he
in the end goes to the abode of Liberation.” 1

“ Another’s body ” (Para-pura). — He is able at will to enter
the enemy’s fort or citadel (Diirga), even though guarded and
rendered difficult of access. And he gains power by which he
may render himself invisible, fly across the sky, and other
- similar powers. It may also mean “ another man’s body

Summary of Verses 22 to 27

The Heart Lotus is of the colour of the Bandhuka J flower,
and on its twelve petals are the letters Ka to Tha, with the
Bindu above them, of the colour of vermilion. In its pericarp
is the hexagonal 4 V ay u - M and ala, of a smoky colour, and above it
Surya-Mandala, with the Trikona lustrous as ten million flashes
of lightning within it. Above it the Vayu Blja, of a smoky hue,
is seated on a black antelope, four-armed and carrying the goad
(Ankusha). In his (Vayu-bija’s) lap is three-eyed Isha. Like
Hamsa (Hamsabha), His two arms extended in the gestures of
granting boons and dispelling fear. In the pericarp of this
Lotus, seated on a red lotus, is the Shakti Kakinl. She is four-
armed, and carries the noose (Pasha), the skull (Kapala), and
makes the boon (Vara) and fear-dispelling (Abhaya) signs. She
is of a golden hue, is dressed in yellow raiment, and wears every
variety of jewel and a garland of bones. Her heart is softened
by nectar. In the middle of the Trikona is Shiva in the form
of a VS»a-Linga, with the crescent moon and Bindu on his head.
He is of a golden colour.

$

1 Iha bhuktva varan bhogftn ante mukti-padam brajet.

1 The Siddhi by which Yogis transfer themselves into another’s
body, as Shankarfloharya is said to have done. The latter interpretation
is preferable, for such an one will not have enemies, or if he have will
not seek to overcome them.

* Pentapeetes Phcenica.

4 .See Introduction.

description of the six centres

383

He looks joyous with a rush of desire . 1 * Below him is the
Jivatma like Hamsa. It is like the steady tapering flame of a
lamp.’ Below the pericarp of this Lotus is the red lotus of
eight petals, with its head upturned. It is in this (red) lotus
that there are the Kalpa Tree, the jewelled altar surmounted by
an awning and decorated by flags and the like, which is the
place of mental worship . 3

( Here ends the fourth section )

1 K&modgamollasita.

* See Introduction.

* See Mah&nirv&^a Tantra, Ch. V, w. 129, 180, p. 85, where the

mantra is given. ~

384 THE SIX CENTRES AND THE SERPENT POWER

Verses 28 and 29

In the throat is the Lotus called Vishuddha, which is pure
and of a smoky purple hue. All the (sixteen) shining
vowels on its (sixteen) petals, of a crimson hue, are distinctly
visible to him whose mind (Buddhi) is illumined. In the
pericarp of this lotus there is the Ethereal Region, circular
in shape, and white like the full Moon. 1 * * On an elephant
white as snow is seated the Bija a of Ambara, 8 who is white
of colour.

Of His four arms, two hold the noose 4 and goad, 6 and
the other two make the gestures 6 of granting boons and
dispelling fear. These add to His beauty. In His lap 7
there ever dwells the great snow-white Deva, three-eyed
and five-faced, with ten beautiful arms, and clothed in a
tiger’s skin. His body is united with that of Girija, 8 and
He is known by what His name, Sada-shiva, 9 signifies.

1 Ether is the element of this Chakra, the sign (Mawdala) of this
Tattva being a circle (Vntta-rflpa). See Introduction.

* Manu® 5 Mantra = (here) “ Ham ”.

* Ambara = the Ethereal Region ; the word also means “ apparel ” —
“ VyonmivAsasi ’’ (Amara-kos/ta). On an elephant of the colour of snow
is seated Ambara, white in colour in his Bija form. The Sanskrit is
capable of another meaning : “ On an elephant is seated the Bija whose
raiment is white.”

* Pasha.

‘ Ankusha.

* Mudrft ; v. pp. 20, 21, ante.

7 Of the Nabhovlja or “ Ham ”.

* “ Mountain-bora,” a title of the Devi as the daughter of the
Mountain King (Himavat— Himalaya). The reference is here to the
Androgyne Shiva-Shakti form. See Commentary.

* Sada=*ever, Shiva “the Beneficent One. Beneficence. ,,

DESCRIPTION OF THE SIX CENTRES 385

Commentary

*

The Vishuddha Chakra is described in four verses beginning
with these.

, “ Because by the sight of the Hamsa the Jiva attains j

^purity, this Padma (Lotus) is therefore called Vishuddha (pure) '
Ethereal, Great, and Excellent.”

“ In the region of the throat is the Lotus called Vishuddha
— Pure (Amala, without impurity) by reason of its being tejo 7
maya r (its substance is tejas), and hence free from impurity.

“ All the vowels ” (Svarai/a sarvai/&) — i.e ., all the vowels
beginning with A-kara and ending with Visarga — altogether
sixteen in number.

“ Shining on the petals ” (Dala-parilasitai/i). — The vowels
being sixteen in number, the number of petals which this lotus
possesses is shown by implication to be sixteen also.

Elsewhere this has been clearly stated : “ Above it (Anahata
is the Lotus of sixteen petals, of a smoky purple colour ; its
petals) bear the sixteen vowels, red in colour, with the Bindu
above them. Its filaments are ruddy, and it is adorned by
Vyoma-mandala.” a

“ Distinctly visible ” (Dlpitam). — These letters are lighted
up, as it were, for the enlightened mind (Dipta-buddhi).

“ Whose mind (buddhi) is illumined ” refers to the person
whose buddhi , or intellect, has become free from the impurity
of worldly pursuits as the result of the constant practice of Yoga.

“ The Ethereal Region circular in shape , and ivhite like the
full Moon ” (Purnendu-prathita-tama-nabhoman<2alam vrit-
tarupam). — The Ethereal Region is circular in shape VWttarupa),
and its roundness resembles that of the full Moon, and like the
Moon it is also white. The Sharada says : “ The wise know
that the Manrfalas participate in the lustre of their peculiar
elements.” 8 The Mandalas are of the colour of their respective

T Fire purifies.

2 The Ethereal Circle.

*That is, each Mawdala (i.e., square, circle, triangle, etc.) takes
after the characteristics of its elements. (Vide Sharada-tilaka, I, 24)

25

886 THE SIX CENTRES AND THE SERPENT POWER

Devat&s and elements : Ether is white, hence its S^andala is
also white.

“ In the pericarp of this lotus is the circular Etheral
Region ” (Nabho-mandalam vritta-rupam). — In the lap of this
white Ambara (or Ethereal Region) ever dwells Sada-shiva, who
is spoken of in the second of these two verses.

“ On an elephant white as snow is seated ” (Hima-chchhaya-
nagopari lasita-tanu). — This qualifies Ambara.

Naga here means an Elephant, and not a serpent. The
Bhutashuddhi clearly says : “ Inside it is the white Blja of
Vyoma on a snow-white elephant.” Literally, “ His body shows
resplendent on an elephant,” because He is seated thereon.

“ The Bija of Ambara ” (Tasya manoh). — Tasya manoA
means literally “His mantra” which is the Blja of Ether or
Ham. 1

“His four arms , ( two of) which hold the Pasha (noose).
Ankusha (goad), and (the other two) are in the gestures granting
boons and dispelling fear, add to his beauty ” (Bhujai/i pasha-
bhityankusha-vara-lasitai/i shobhitamgasya). — The meaning, in
short, is that in His hands He is carrying the pasha and
ankusha, and making the gestures of dispelling fear and grant-
ing boons.

“ In the lap of his Blja ” (Tasya manor anke). — He is here
in His Blja form — in the form of Ham which is Akasha-Bija.
This shows the presence of the Blja of Ether in the pericarp of
this Lotus, and we are to meditate upon it as here described.

“ The snow-white Deva whose body is united with (or in-
separable from) that of Giri-ja ” (Girijabhinna-deha). — By this
is meant Arddhanarlshvara.* The Deva Arddhanarishvara is of
a golden colour on the left, and snow-white on the right. He
dwells in the lap of Nabho-blja. He is described as “the Deva
Sada-shiva garbed in white raiment. Half His body being
inseparate from that of Girija, He is both silvern and golden

1 The Blja of a thiiig is that thing in essence.
* Hara- Gaur I - murt i (Shankara).

DESCRIPTION OF THE SIX CENTRES 887

He is also spoken of as “ possessed of the down-turned digit
<Kala) of the Moon which constantly drops nectar ”J

The Nirvana Tantra, 1 * 3 in dealing with the Yishudda Chakra,
says : “ Within the Yantra 3 is the Bull, and over it a lion-seat
(Simhasana). On this is the eternal Gaurl, and on Her right is
Sada- Shiva. He has five faces, and three eyes to each face: His
body is smeared with ashes, and He is like a mountain of silver.
The Deva is wearing the skin of a tiger, and garlands of snakes
are His ornaments.”

The Eternal Gauri (Sada Gaurl) is there as half of Shiva’s
body. She is in the same place spoken of as “ the Gaurl, the
Mother of the Universe, who is the other half of the body
of Shiva ”.

“ With ten beautiful arms ” (Lalita-dasha-bhuja). — The
Author hero has said nothing of what weapons the Deva has in
His hands. In a Dhyana elsewhere He is spoken of as carrying
in His hands the Shula (trident), the Tanka (battle-axe), the
Tfropana (sword), the Vajra (thunderbolt), Dahana (fire), the
Nagendra (snake-king), the Ghanfa (bell), the Ankusha (goad),
Pasha (noose), and making the gesture dispelling fear (Abhiti-
kara). 4 In meditating on Him, therefore, He should be thought of
as carrying these implements and substances and making these
gestures in and by His ten arms. Great (Prasiddha lit. known)
here well known for his greatness. The rest can be easily
understood.

1 This is the Ama Kala.

* Patala VIII. The text translated is incorrect. In Rasikamohana
Chatfopadhyaya’s Edition it runs as : “ Within the Yantra is the bull,
half of whose body is that of a lion.” This is consistent with the
ArddhanarTshvara, as the bull is the Yah ana (carrier) of Shiva, and the
lion of the Devi.

3 That is Sh&t-bona yantra.

4 This gesture is called also Astra or a weapon which is thrown*
because it throws goodness on the Sadhata.

388 THE SIX CENTRES AND THE SERPENT POWER

Verse 30 •»

Purer than the Ocean of Nectar is the Shakti ShakinI who
dwells in this Lotus. Her raiment is yellow, and in Her
four lotus-hands She carries the bow, the arrow, the noose,
and the goad. The whole region of the Moon without the
mark of the hare 1 is in the pericarp of this Lotus. This
(region) is the gateway of great Liberation for him who
desires the wealth of Yoga and whose senses are pure and
controlled.

Commentary

Here the Author speaks of the presence of ShakinI in the
perioarp of the Vishuddha Lotus.

“ Purer than the Ocean of Nectar ” (SudhasindhoA *.
Shuddha). — The Ocean of Nectar is white and cool and makes
immortal. ShakinI, who is the form of light itself (Jyoti7i-
syarupa) is white and heatless.

In the following Dhyana of ShakinI She is described in,
detail : “ Let the excellent Sadhaka meditate in the throat lotus
on the Devi ShakinI. She is light itself (J y oti/i -svarupa) : each
of Her five beautiful faces is shining with three eyes. In Her

* The “ Man' in the Moon ”.

; , . . , . i , ' ■ ‘ \

a Sudhftsindhu, says Shankkra, is Chandra (Mobn). She is purer
and whiter than the nectar in the moon 1 . The translation here given
is according to the construction of Shankara and Vishvan&tha, who read i
Sudh&sindho/i in the ablative. Kallcharana, however, reading it. in the
possessive case, gives the meaning “pure like the ocean of Nectar,”
'which is the innermost ocean of the seven oceans, which surrounds the
jewelled island (Manidvlpa).

DESCRIPTION OF THE SIX CENTRES

389

lotus hands She carries the noose, the goad, the sign of the book,
and makes the Jnanamudra. 1 * * 4 She maddens (or distracts) all
the mass of Pashas, 1 and She has her abode in the bone. 1
She is fond of milk food, and related with the nectar which
She has drunk.”

By the expression “ She is light itself ” in the above
Dhyana,, it is meant that She is white, whiteness being charac-
teristic of light. The two Dhyanas differ as regards the weapons
the Devi has in her hands. This is due to differences in the
nature of the Sadhaka’s aim. 1

The Devi is in the lunar region (Chandrama/idala) within
the pericarp. The Prema-yoga Taramgim says : “ Here dwells
the Shakti ShakinI in the auspicious region of the Moon.”

“ In this Lotus ” (Kamale) — i.c., in the pericarp of the
Vishuddha Chakra.

“ In this pericarp is the spotless region of the Moon, without
the mark of a hare ” (Shasha-parirahita), conveys the same
meaning. The spots on the moon are called “ the sign of the
hare,” “ the • stain on the moon ”. She is likened to the
Stainless Moon.

“ The gateway of great liberation ” (Maha-moksfta-dvara). —
1 This is attributive of Mawrfala, the lunar region, and is used
in praise of the MancZala. It is the gateway of Liberation, of
Nirvawamukti, for those who have purified and conquered their
senses, among other practices; by meditating on this in the
' path of Yoga they attain liberation (Mukti).

“ Who desires the wealth of Yoga ” ( Shriyamabhimata-
shllasya) — By Shrl is meant “ the wealth of Yoga ”. For him
who by his very nature desires the wealth of Yoga, that is the

1 Made by touching the thumb with the first finger of the right
hand and placed over the heart.

1 See Introduction to A. Avalon’s Mahanirvawa Tantra.

i .e., She is the Devata of the Asthi Dhatu.

4 The nature of the Dhyana (meditation) varies with the aim which
a Sadhaka wishes by his worship. See Tantraraja. Tantrik Texts,
Vols. VIII and XII.

890 THE SIX 0BNTBE8 AND THE SERPENT POWER

gateway of Liberation. This clearly explains the meaning of
Shuddhendriya, whose senses are pure and controlled.

In the pericarp of this Lotus is the Nabho-mawrfala (ethereal
region) : inside the latter is the triangle (Trikona) ; inside the
triangle is the Chandra-mandala ; and inside it is the Nabho-
bija 1 ; and so forth. Cf. “ Think of the full moon in the
triangle within the pericarp ; there think of the snowy Akasha
seated on an elephant, and whose raiment is white. There
is the Deva Sada-Shiva.” “ Whose raiment is white ” quali-
fies Akasha.

1 The Blja of Ether— Ham.

DESCRIPTION OF THE SIX CENTRES

391

Verse 31

\He who has attained complete knowledge of the Atma
(Brahman) becomes by constantly concentrating his mind
(Chitta) on this Lotus a great Sage , 1 eloquent and wise,
and enjoys uninterrupted peace of mind . 2 He sees the
* three periods , 3 and becomes the benefactor of all, free from
disease and sorrow and long-lived, and, like Hamsa, the ’
destroyer of endless dangers.

Commentary

In this verse he speaks of the good gained by meditating on
the Vishuddha Chakra.

“ Who has attained ,” etc. (Atma-sampurna-yoga). 4 — He whose
knowledge of the Atman is complete by realisation of the fact
that It is all-pervading. Atman =Brahman.

According to another reading (Atta-sampur«a-yoga), the
meaning would be “ one who has obtained perfection in Yoga
Hence the venerable Teacher 4 has said : “ One who has attained
complete knowledge of the Atma reposes like the still waters
of the deep.” The Sadhaka who fixes his Chitta on this Lotus,
and thereby acquires a full knowledge of the Brahman, becomes
a knower (JnanI — i.e., becomes possessed of the knowledge of
all the Shastras without instruction therein. His Chitta be-
comes peaceful ; he becomes “ merciful towards all, not looking
for any return therefor. He is constant, gentle, steady, modest,

1 Kavi.

* Shanta-chetAh. Shania, says ShankarAcharya in his AtmAnAtma-
k viveka, is Antarindriya-nigraha — i.e., subjection of the inner sense.

3 Past, present, and future.

4 The word Yoga is here used as equivalent of Jnana.

‘ ShrimadAchArya, i.e., ShankarAchArya.

392 THE SIX CENTRES AND THE SERPENT POWER

courageous, forgiving, self-controlled, pure and the like, and free
from greed, malice and pride.” 1 *

“ He sees the three periods ” (Tri-kala-darshI) — i.e., by the
knowledge acquired by Yoga he sees everything in the past,
present, and future. Some say that the meaning of this is that
the Yogi has seen the Self (Atma), and, as all objects of know-
ledge are therein, they become visible to him.

“ Free from disease and sorrow ” (Rogashokapramuktaft) 3 —
i.e., by having attained Siddhi in his mantra he becomes free
from diseases and long-lived, and by reason of his having freed
himself from the bonds of Maya he feels no sorrow.

“ Like Hamsa, the destroyer of endless dangers ” (Niravadhi-
vipadamdhvamsa-hamsa-prakasha7t). — From acts good and evil
various dangers (Yipat) arise. The Sadhaka becomes like the
Hamsa which is the Antaratma that dwells by the pericarp of
the Sahasrara,’ for he can destroy all such dangers and in the
result open the gate of Liberation (Mok.s7ta). Hamsa is the form
of the Antaratma. The rest is clear.

Summary of the Vishuddha Chakra

At the base of the throat 4 is the Vishuddha Chakra, with
sixteen petals of smoky purple hue. Its filaments are ruddy,
and the sixteen vowels, which are red and have the Bindu
above them, are on the petals. In its pericarp is the ethereal
region (Nabho-maudala), circular and white. Inside it is the
Chandra-mamZala, and above it is the Blja Ham. This Bija is
white and garmented in white, 5 seated on an elephant, and is

1 The portion within inverted commas is from the Bhagavad-Glta
XVI, 2, 8.

* Cf. Sarvarogaharachakra in Shri Yantra.

’ That is, the Hamsa is in the twelve-petalled Lotus below the
Sahasrara. Shankara and Vishvanatha call Hamsa the Sun. '

4 Kant/ta-mfile.

5 That is, clothed in space.

PLATE VI

V isuddha

To face Page 392

description of the six centres

393

four armed. In his four hands he holds the Pasha (noose) and
the Ankusha (goad), and makes the Vara-mudra and the Abhaya-
mudra. In his lap is Sada- Shiva, seated on a great lion-seat
which is placed on the back of a bull. He is in his form of
Arfldhanarlshvara, and as such half his body is the colour of
snow, and the other half the colour of gold. He has five faces
and ten arms, and in his hands he holds the Shula (trident),
the Tamka (battle-axe), the Khadga (sacrificial sword), the Vajra
(thunderbolt), Dahana, 1 the Nagendra (great snake), the Ghaȣa
(bell), the Ankusha (goad), the Pasha (noose), and makes the
Abhaya-mudra. He wears a tiger’s skin, his whole body is
smeared with ashes, and he has a garland of snakes round his
neck. The nectar dropping from the down-turned digit of the
Moon is on his forehead. Within the pericarp, and in the Lunar
Region and seated on bones, is the Shakti Shakini, white in
colour, four-armed, five-faced and three-eyed, clothed in yellow,
and carrying in Her hand a bow, an arrow, a noose, and a goad.

1 Agneya-astra

894

THE SIX CENTRES AND THE SERPENT POWER

Verse 81a 1 * '

The Yogi, his mind constantly fixed on this Lotus, his
breath controlled by Kumbhaka/ is in his wrath 3 able to
move all the three worlds. Neither Brahma nor Vis /mu,
neither Hari-Hara 4 * nor Surya 6 nor Ganapa 6 is able to
control his power (resist him).

Commentary

“ His breath controlled by Kumbhaka ” (Atta-pavana). —
Literally it means, who has taken the air in, which is done by
Kumbhaka.

“ Hari-Hara .” — The Yugala (coupled) form, consisting of
Vishnu and Shiva combined.

“ Surya ” (Kha-mani). — This word means the jewel of the
sky, or Surya.

( Here ends the fifth section.)

1 This verse has not been taken into account either by Kallcharawa
or Shankara. It is given by Bala-deva in his text, and his Commentary
is also here given. It is in Tripura9ara-samuchchaya, Ch. V, 26.

a Retention of breath in Pran&yama is Kumbhaka.

3 This is praise (Stutivada) of his great powers — that is, were he to
get angry he could move the three worlds.

1 See Commentary.

- Sun. See Commentary.

c Ganesha.

DESCRIPTION OF THE SIX CENTRES

395

Verse 32

j The Lotus named Ajna 1 is like the moon, (beautifully
white). On its two petals are the letters Ha and Kshn,
which are also white and enhance its beauty. It shines
with the glory of Dhyana . 2 Inside it is the Shakti Hakim,
whose six faces are like so many moons. She has six arms,
in one of which She holds a book 3 ; two others are lifted up
in the gestures of dispelling fear and granting boons, and
with the rest She holds a skull, a small drum , 4 and a
rosary . 5 Her mind is pure (Shuddha-chitta).

Commentary

The Author now describes the Ajna Chakra between the
eyebrows in the seven verses beginning with this.

“ Lotus named Ajna ” (Ajna-nama). — “ Ajna of the Guru is
communicated here, hence it is called Aina.” Here between the
eyebrows is the Ajna (Command), which is communicated from
above, hence it is called Ajna. This Lotus which is well known
is here/ 1

1 Ajna — command. See Commentary. The Tantrantara Tantra
calls this Chakra the house of Shiva (Shivageha).

9 The state of mind which is acquired by meditation (Dhyana).

3 Vidyam mudram dadhana, i.e ., she is making the gesture of
Vidya or Pustaka Mudra and those of dispelling fear and granting
boons. It is not that she is carrying a book in her hand. See j post.

4 Damaru.

5 Rosary with which “ Recitation ” (japa) of mantra is done.

w It is here that Ajna of the Guru is communicated (Gautamlya
Tantra, cited by Vishvanatha). See Rudrayamala, Ch. XXVII, v. 68,
which says that the Guru’s Ajna is communicated (Gurorajneti).

;396 THE SIX CENTRES AND THE SERPENT POWER

This Lotus is between the eyebrows, as the following shows.
“ Going upwards after entering the throat and palate, the white
and auspicious Lotus between the eyebrows is reached by
Kundall. It has two petals on which are the letters Ha and
KsTia, and it is the place of mind (Manas).”

The following are descriptions of the Lotus :

“ Like the Moon, beautifully ivhite ” (Hima-kara-sadnsham).
•—This comparison with Chandra (Himakara) may also mean
that this Lotus is cool like the moonbeams (the moon being the
receptacle of Amritu, or Nectar, whose characteristic is cool-
ness), and that it is also beautifully white.

It has been said in “ Ishvara-kartikeya-samvdda ” : 1 “ Ajna
Chakra is above it ; it is white and has two petals ; the letters
Ha and Ksha, variegated in colour, also enhance its beauty. It
is the seat of mind (Manas).”

“ Two petals ” (Netra-patra). — The petals of the lotus.

“ The letters Ha and Ksha which are also white ” (Ha-ks/ia-
bhyam kalabhyam parilasitavapufo su-shubhram). — These two
letters are by their very nature white, and by their being on
the white petals the whiteness thereof is made more charming
by this very excess of whiteness.® The letters are called Kalas
because they are Bijas of Kalas . 3

“ It shines with the glory of Dhyana ” (Dhyana-dhama-pra-
kasham) — that is, its body shines like the glory of Dhyana
Shakti.

“ Hakinl.” — He next speaks of the presence of the Shakti
Hakinl here. The force of the pronoun Sa (She) in addition to
Her name is that She is the well-known Hakinl.

“ The gestures' of dispelling fear and granting boons ”
(Mudra). — This word stands for both Mudras. There should

1 i.e„ the Sammohana Tantra.

3 Or the meaning may be that the Ajna Chakra has rays cool like
the ambrosial rays of the Moon and like the Moon beautifully white.

3 See Introduction, Prapanchasara Tantra, Vol. Ill, Tantrik Texts,
ed. A. Avalon.

DESCRIPTION OF THE SIX CENTRES 397

be six weapons in Her hands, as She has six hands. There are
some who read Vidya and Mudra as one word, Vidya-mudra, and
interpret it to mean Vyakhyamudra — the gesture that conveys
learning or knowledge — and speak of Her as possessed of four
arms. Different manuscripts give different readings. Various
manuscripts read these as two words. The wiser reader should
judge for himself.

In a Dhyana in another place She is thus described :
“ Meditate upon Her, the divine Hakini. She abides in the
marrow 1 and is white. In Her hands are the Damaru, the
RudruksAa rosary, the skull, the Vidya (the sign of the book),
the Mudra (gesture of granting boons and dispelling fear). She
is fond of food cooked with TurminI, and is elated by drinking
ambrosia. She is well seated on a white Lotus, and Her mind
is exalted by the drink of the King of the Devas gathered
from the Ocean.”

The rest is clear.

1 Majjastha. According to another reading (chakrastha) abides '
in the chakra.

398 THE SIX CENTRES AND THE SERPENT POWER

Verse 33

Within this Lotus dwells the subtle mind (Manas). It
! is well known. Inside the Yoni in the pericarp is the
! Shiva called Itara, 1 in His phallic form. He here shines
' like a chain of lightning flashes. The first Bija of the
Vedas, 2 which is the abode of the most excellent Shakti
and which by its lustre makes visible the Brahma- sutra, 3
is also there. The Sadhaka with steady mind should
meditate upon these according to the order (prescribed).

Commentary

He speaks of the presence of Manas in this Lotus.

“ Subtle ” (SuksTima-rupa). — The Manas is beyond the scope
of the senses ; that being so, it may be asked, What is the proof
of its existence ? The answer is, It is well known or universally
accepted (Prasiddha) and handed down from Anadipurus/ia
generation after generation as a thing realised, and is hence
well known. The evidence of the Shastras, also, is that this
Manas selects and rejects. 4 Here is the place of the Manas.
The presence of Manas is above the first Bija of the Vedas as
will appear from what is about to be spoken of.

“ Phallic form " (Linga-chihna-prakasham).— He next speaks
of the presence of the Shivalinga 5 in the Yoni which is within

1 Im, Kftlam tarati iti Itarft/t (Vishvanatha). “ Itara ” is that which
enables one to cross K&la. Im —that is, the world of wandering.

* Om.

3 The Nadi Chitrinl.

* Samkalpavikalp&tmaka. This is the lower Manas, and not that
referred to in the Commentary to v. 40, post. As to the mental facul-
ties, see Introduction.

s Phallic emblem of Shiva.

DESCRIPTION OF THE SIX CENTRES

399

the pericarp. The Itara- Shiva who is there is in His phallic
form, and within the Yoni. Within the triangle in the pericarp
dwells Itara-shivapada 1 — i.e., the Shiva known by the name of
Itara. This Linga is in the phallic form and white. As has
been said in the Bhuta-shuddhi Tantra : “ Inside it is the Linga
Itara, crystalline and with three eyes.” This Linga resembles
continuous streaks of lightning flashes (Vidyun-malavilasam).

“First Bija of the Vedas ” (Vedanam adibljam). — He then
speaks of the presence of the Pranava 4 in the pericarp of this
Lotus. In the pericarp there is also the first Bija — i.e., Pranava . 4

“ Which is the abode of the most excellent Shakti ” (Parama-
kulapada). — Kula= Shakti which is here of a triangular form.
Parama means most excellent, by reason of its resembling light-
ning and the like luminous substances ; and Pada means place —
i.e. the triangular space. Hence this Bija — namely, the Pranava
— we perceive is within the triangle. This is clearly stated in
the following text :

/ “ Within the pericarp, and placed in the triangle, is Atma
in the form of the Pranava, and above it, like the flame of a
lamp, is the Charming Nada, and Bindu which is Makara, 3 .and
above it is the abode of Manas.”

Now, if the Paramakulapada 4 be the container (Adhara) of
and therefore inseparate from the Pranava, how is it that it is
separately mentioned as one of the sixteen Adharas spoken of
in the following passage ? For it has been said that “ the sixteen
Adharas hard of attainment by the Yogi are Muladhara, Svadhi-
shth&na, Mani-pura, Anahata, Vishuddha, Ajna-chakra, Bindu,

1 According to Vishvan&tha, this is an Amsha (part) of the Nirguna
Para Shiva in the Sahasrara.

’Om.

1 The letter Ma ; that is, it is Makararupa or Ma before manifesta-
tion.

4 Shankara says that Paramakula = Muladhara Padma, and Parama*
kulapada— He who has his abode in the Muladhara.

400

THE SIX CENTRES AND THE SERPENT POWER

Kalapada, Nibhodhika, Arddhendu, Nada, Nadanta, Unmanly
VisTmu-vaktra, Dhruvamandala, 1 and Shiva.”

The answer is that the second Kalapada is not the one in
the Ajna Chakra, hut is in the vacant space above Mahanada
which is spoken of later. This will become clear when dealing
with the subject of Mahanada.

“ Which makes manifest the Brahma-sutra ” (Brahma-
sutraprabodha). — Brahma-sutra=ChitrinI-na<Zi. This Nadi is
made visible by the lustre of the Pranava. In v. 8 this Nadi has
been described as “ lustrous with the lustre of the Pranava ”.

The Sadhaka should with a steady mind meditate upon all
these — viz., HakinI, Manas, Itara Linga and Pranava — in the
order prescribed. This is different to the order in which they
are placed in the text by the author. But the arrangement of
words according to their import is to be preferred to their posi-
tions in the text. The order as shown here should prevail.
Thus, first HakinI in the pericarp ; in the triangle above her
Itara Linga ; in the triangle above him the Pranava ; and last of
all, above the Pranava itself, Manas should be meditated upon.

’ See.Sh9.rada Tilaka, Ch. V, 185, Ch. XII, v, 117 et seq. ; Kularnava
Tantra, Oh. IY, and Introduction.

DESCRIPTION OF THE SIX CENTRES

401

Verse 34

'The excellent Sadhaka, whose Atma is nothing but a
'meditation on this Lotus, is able quickly to enter another’s
body 1 * at will, and becomes the most excellent among Munis,
I and all-knowing and all-seeing. He becomes the benefactor
■ of all, and versed in all the Shastras. He realises his unity
1 with the Brahman and acquires excellent and unknown
powers . 8 Full of fame and long-lived, he ever becomes the
Creator, Destroyer, and Preserver, of the three worlds.

Commentary

In this verse he speaks of the good to be gained by the
Dhyana of this Lotus.

“ Most excellent among Munis ” (Munindra). — A Muni is one
who is accomplished in Dhyana and Yoga 3 * * and other excellent
acquirements. The suffix Indra means King or Chieftain, and
is added to names to signify excellence.

“ Versed in all the Shastras ” (Sarva-shastrarthavetta). —
Such an one becomes proficient in the Shastras and in Divine
knowledge, and thus he becomes all-seeing (Sarva-darshI) — i.e.,
able to look at things from all points by reason of his being
possessed of wisdom and knowledge which harmonises with
Shastras, manners, and customs.

1 Para-pura — may also mean another’s house. See p. 879, ante.

s Siddhi.

3 Dhy&nayogSdisampannaA. — The word may also mean one who is

an adept in Dhyanayoga and other acquirements.

26

402 THE SIX CENTRES AND THE SERPENT POWER

“ He realises ,” etc. (Advaitachara-vadi). — He knows that this
Universe and all material existence is the Brahman, from such
sayings of Shruti as, “ The worlds are Its Pada (that is Amshas)” ;
“ All that exists is the Brahman” ; 1 * and “ I am the Deva, and no
one else ; I am the very Brahman, and sorrow is not my share,”
He knows that the Brahman alone is the Real (Sat), and every-
thing else is unreal (Asat), and that they all shine by the light
of the Brahman . 3 The man who by such knowledge is able to
realise the identity of the Individual with the Supreme Spirit 4
(Jlvatma and Pramatma), and preaches it, is an Advaitavadi.

“ Excellent and unknown powers ” (Paramapurva-siddhi). —
that is, most exalted and excellent powers.

“ Full of fame ” (Prasiddha). — i.e., famous by reason of his
excellence.

He ever becomes ,” etc., (So’pi karta tribhuvana-bhavane
samhWtau palane cha). — This is Prasliamsa-vada ; 5 6 or it may
mean that such Sadhaka becomes absorbed in the Supreme on
the dissolution of the body, and thus becomes the Source of
Creation, Preservation, and Destruction.

1 * Pftdo’sya vishvfi bhiitfinlti.’ ‘ Tadidam sarvain Brahma.’ The
Chhft. Up. reads (8, 12. 6), ’ Pfido’sya sarva bhutani ’ and (8. 14. l),
‘ Sarvam khalvidam Brahma ’ — which mean the same things.

* Aham devo na chitnyo'smi Brahmaivasmi na shokabhak.

3 Brahmaivaikam sad-vastu tadanyad asat prapancha-samudayastu

Brahma-bhasataya bhasate.

* JlvAtma-paramAtmanor aikyachintanam.

6 *.e., Stnti-vada, or praise; or, as we should say, complement,
which, while real in the sense of the presence of a desire to praise that
which is in fact praiseworthy, is unreal so far as regards the actual
words in which that desire is voiced.

DESCRIPTION OF THE SIX CENTRES

403

Verse 35

Within the triangle in this Chakra ever dwells the combi-
nation of letters 1 which form the Pranava. It is the inner
Atma as pure mind (Buddhi), and resembles a flame in its
radiance. Above it is the half (crescent) moon, and above
this, again, is Ma-kara , 2 shining in its form of Bindu. Above
this is Nada, whose witness equals that of Balarama * and
diffuses the rays of the Moon . 3

Commentary

7 The author desires to speak of the presence of the Pranava
in the Ajna Chakra and says that in this Chakra, and within the
triangle which has already been spoken of, ever dwells the
combination of the letters A and U which by the rules of
Sandhi makes the thirteenth vowel O. This combination of
letters is Suddha-buddhyantaratma — i.e., the innermost Spirit
manifesting as pure intelligence (Buddhi). The question may
be asked if the thirteenth vowel (O) is that. To obviate this the
author qualifies it by saying “ above it is the half Moon, etc.” It
is by adding the half Moon (Nada) and Bindu to O that the
Pranava is formed.

He next gives its attributes :

“ Resembles a flame in its radiance ” (Pradipabhaj yotih) .
— But how can this thirteenth vowel by itself be Shuddha-
buddhyantaratma ? He therefore says :

Above it is.the crescent moon ” (Tadurdhve chandrardhaft).

* That is, a and u, which by Sandhi becomes O, and with anusvAra
(m) thus form the Pranava, or mantra Om.

* The letter M in its Bindu form in Chandra-vindu.

* Shankara reads it as “ Jaladhavala, etc., and explains it by “ white
like water ”. The last portion may also mean “ smiling whiteness equals
that of the Moon ”,

404 THE SIX CENTRES AND THE SERPENT POWER

“ And above this, again, is Ma-kdra, shining in its form of
Bindu ” (Tad-upari vilasadbindu-rupi Ma-Kara7»). — It is thus
shown that by the placing of the crescent moon and the Bindu 1 *
over the thirteenth vowel the Pranava is completely formed.

“ Above this is Nada ” (Tadurdhve nado’sau) — i.e., above the
Pranava is the Avan tar a (final or second) Nada, which challenges
as it were the whiteness of Baladeva and the Moon (Baladhavala-
sudhadhara-santana-hasl). By this he means to say that it is
extremely white, excelling in whiteness both Baladeva and the
rays of the Moon. 9

Some read Tadadye nado’sau (in the place of Tadurdhve
nado’sau) and interpret it as, “ Below Bindu-rupi Ma-kara is
Nada ”. But that is incorrect. The text says, “ Above this,
again, is Ma-kara, shining in its form of Bindu,” and there is
Nada below it ; that being so, it is useless to repeat that Nada
is below.

Besides, this Nada is beyond the Nada, which forms part of
the Pranava, and is part of the differentiating (Bhidyamana}
Parabindu placed above the Pranava. If, however, it be urged
that it is necessary to state the details in describing the special
Pranava (Vishis/iia-Pra«ava), and it is asked, “ Why do you say
a second Nada is inappropriate ? ” then the reading Tadadye
nUdo’sau may be accepted.

But read thus it should be interpreted in the manner
following : “ This Nada shown below the Bindu -rup! Ma-kara is
Bala-dhavala-sudhadhara-santhana-hasl (v. ante), and the Nada
first spoken of is also so described. Such repetition is free from
blame on the authority of the maxim that “ the great are
subject to no limitations ”.

1 That is, Anusvftra.

1 Sudh&dh&rasant&na, Vishvanatha says, means a multitude of moons.

DESCRIPTION OF THE SIX CENTRES

405

Verse 36

When the Yogi closes the house which hangs without
support , 1 the knowledge whereof he has gained by the
service of Parama-guru, and when the Chetas 2 by repeated
practice becomes dissolved in this place which is the abode
of uninterrupted bliss, he then sees within the middle of
and in the space above (the triangle) sparks of fire distinct-
ly shining.

Commentary

Having described the Pranava, he now speaks of its union
(with Chetas), i.c ., Pranavayoga.

The Yogi should close the house (Puram baddhva) — i.e., he
should, with his mind set on the act, close the inner house ; or,
in other words, he should make Yoni-mudra 3 in the manner
prescribed and thus effectually close the inner house. The use
of the word Pur used shows that the Yoni-mudra is meant.
Then, when his Chetas by repeated practice (Abhyasa) or
meditation on the Pranava becomes dissolved (Lina) in
this place (the Ajnachakra), he sees, within and in the space
.above the triangle wherein the Pranava is, sparks of Fire 4
<Pavana-suhridam kanan), or, to put it plainly, sparks
of light resembling sparks of fire appear before his mental
vision above the triangle on which the Pranava rests. It is by

x Niralamba-purl. Niralamba (v. post) means that which has no
support — viz., that by which the mind’s connection with the world has
been removed and* realization of the infinite established. Akasham&msi
— whose flesh or substance is Akasha (Rajanighantu Diet.)

* See next page and Introduction.

3 i.c., closes the avenues of the mind and concentrates it
within itself.

4 Pavana-suhrid — “ He whose friend is air "—Fire. When the wind-
blows, fire spreads.

406 THE SIX CENTRES AND THE SERPENT POWER

Yoni-mudra that the inner self (Anta/i-pur) is restrained and
detached from the outside world, the region of material sense. The
Manas cannot be purified and steadied unless it is completely
detached from the material sphere. It is therefore that the
mind (Manas) should be completely detached by Yoni-mudra.

Yoni-mudra, which detaches the Manas from the outside
world, is thus defined : “ Place the left heel against the anus,
and the right heel on the left foot, and sit erect with your body
and neck and head in a straight line. Then, with your lips
formed to resemble a crow’s back,' draw in air and fill therewith
your belly. Next 1 close tightly your earholes with the thumbs,
with your index-fingers the eyes, the nostrils by your middle
fingers, and your mouth by the remaining fingers. Restrain the
air 3 within you, and with the senses controlled meditate on the
Mantra whereby you realize the unity (Ekatvam) of Prawa and
Manas. 4 This is Yoga, the favourite of Yogis.”

That steadiness of mind is produced by restraint of breath
through the help of Mudra, has been said by Shruti. “ The
inind under the influence of Hamsa 5 * 7 moves to and fro, over
different subjects ; by restraining Hamsa the mind is restrained.”

“ Closes the house ” (Puram baddhva). — This may also mean
Khechail Mudra." This latter also produces steadiness of mind.

As ha6 been said, “ As by this the Chitta roams in the
Brahman (Kha), J and has the sound of uttered word " also roams

3 That is, by Kakl-mudra. Shruti says that when Vftyn is drawn
in by this Mudril and stopped by Kumbhaka, steadiness of mind is
produced.

* These and following verses occur in ShArada Tilaka, Ch. XXV, vv.
45, 46. The first portion of this passage describes Siddhftsana.

* That is, by Kumbhaka.

4 That is, recite the Hamsa or Ajapftmantra, or breathing in
Kumbhaka.

* The Jlvatmil manifesting as Prana.

* One of the Mudrfis of HafAa-yoga. See Introduction.

7 Kha has three meanings— viz.. Ether, Brahman, and space bet-
ween eyebrows (Ajnfi), Brahmananda, the commentator of the HafAa-
ybgapradlpikft, adopts the last meaning in interpreting this verse (Ch.
Ill, v. 41), and in commenting on v. 55 of the Hatbayogapradlpika gives
it the meaning of Brahman.

’ Lit., tongue.

DESCRIPTION OF THE SIX CENTRES

407

the Ether (Kha), therefore is Khecharl Mudra honoured by all
the Siddhas.”

The Chitta is Khechara 1 when, disunited from Manas and
devoid of all attachment to all worldly things, it becomes
Unman!.*

As has been said , 3 “ the Yog! is united with Unman! ; with-
out Unman! there is no Yogi.” Niralamba means that which
has no support — namely, that from which the minds ’ connection
with the world has been removed.

“ The knowledge whereof he has gained by the service of his
Paramaguru ” (Parama-giiru-seva-suviditam). — Parama is ex-
cellent in the senses that he has attained excellence in Yoga
practice (by instructions) handed down along a series of spiritual
preceptors (Gurus), and not the result of book-learning . 1

“ Serving the Guru” — Such knowledge is obtained from the
Guru by pleasing him by personal services (Seva). Cf. “ It can
be attained by the instructions of the Guru, and not by ten
million of Shastras.”

“ The abode of uninterrupted bliss ” (Su-sukha-sadana) — i.e.,
this is the place where one enjoys happiness that nothing can
interrupt. This word qualifies place (Iha-sthane — i.e., Ajna-
chakra.)

“ Sparks of fire distinctly shining ” (Pavana-suhWdam
pravilasitarupan kanan). — These sparks of Fire shine quite
distinctly.

Elsewhere it is clearly stated that the Pranava is surround-
ed by sparks of light : “ Above it is the flame-like Atma,
auspicious and in shape like the Pranava, on all sides surrounded
by sparks of light.”

1 What moves about in the sky or ether. It is Manas which de-
prives the Chitta of freedom by causing attachment to the world. On
being disunited from Manas it moves freely in the ether, going its
own way.

Q Unman! is there where, to coin a word, the “Manasness” of
Manas ceases. See note to v. 40. Ut^without, and man! is from
Manas.

* This is from Jnanarnava Tantra, Ch. XXIV, v, 87.

4 Which is well recognized to be insufficient in these matters.

408 THE SIX CENTRES AND THE SERPENT POWER

Verse 37

He then also sees the Light 1 which is in the form of a
flaming lamp. It is lustrous like the clearly shining
morning sun, and glows between the Sky and the Earth . 2
It is here that the Bhagavan manifests Himself in the
fulness of His might . 3 He knows no decay, and witnesseth
all, and is here as He is in the region of Fire, Moon, and
Sun . 4

Commentary

Yogis such as these see other visions beside the sparks of
light. After seeing the fiery sparks they see the light.

“ Then ” (Tadanu) — i.e., after seeing the sparks spoken of
in the preceding Shloka.

He then describes this Light (Jyoti h).

“ Glows between the Sky and the Earth ” (Gagana-dharani-
madhyamilita). — This compound adjective qualifies Jyotih or
Light.

Qagana (sky) is the sky or empty space above Shankhini
N5dl (see verse 40, post), and Dharani (Earth) is the Dhara-
mandala in the Muladhara. This light also extends from the
Mfiladhara to the Sahasrara.

1 JyotiA.

* See Commentary, post.

‘Pflrnawibhava, which, however, as Kallcharana points out post
may be interpreted in various ways. According to . Vishvanatha, the
second chapter of the Kaivalya-Kalika Tantra contains a verse which
says that the presence of the all pervading Brahman is realized by His
action, as we realize the presence of Rahu by his action on the sun
ana moon.

See :. T “ &, Wi ‘ hi ” “*

5 The particle o& in the text is used in an inclusive sense.

DESCRIPTION OF THE SIX CENTRES

409

He next speaks of the presence of Parama Shiva in the
Ajna Chakra.

“ It is here ” (Iha sthane) — i.e., in the Ajna Chakra ; Parama
Shiva is here, as in the Sahasrara. Bhagavan is Parama Shiva.

“ Manifests Himself ” (SaksMd bhavati) — i.e., He is here. 1 * 3

“ In the fulness of his might ” (Purwa-vibhava). — This com-
pound word which qualifies Bhagavan is capable of various
interpretation s.

Piirna-vibhava may also be interpreted in the following
different ways :

(a) Puma may mean complete in Himself, and vibhava
infinite powers, such as the power of creation, etc. In that case
the word would mean : “ One who has in Him such powers, who
is the absolute Creator, Destroyer, and Supporter, of the
Universe.”

(b) Vibhava, again, may mean “ the diversified and limitless
creation,” and puma “ all-spreading In this sense Puma-
vibhava means “ He from whom this all-spreading and endless
(vast) creation has emanated.” Of. “ From whom all these
originated, and in whom having originated they live, to whom
they go and into whom they enter ” (Shruti).*

(c) Vibhava, again, may mean : “ omnipresence ”, and Puma
“ all-spreading ”. It would then mean : “ He who in His omni-
presence pervades all things.”

( d ) Puma * may also mean the quality of one whoso wish is
not moved by the result and is not attached to any object.
Purna-vibhava would then mean one who is possessed of that
quality.

All things except Atma pass away. The omnipresence of
the ethereal region (Akasha), etc., is not ever-existent. The

1 He is seen here.

3 Tait. Up., 8. I. I.

3 Phalamipahita-vis/iayitanaspadechchhakatvam : He whose wish is
not moved by the result, and is not attached to any object ; or, in other
words, He whose ways are inscrutable to us, subject as we are to
limitations (Mftyii).

410 THE SIX CENTRES AND THE SERPENT POWER

Nirvana Tantra (Ch. IX) speaks of the presence of Parama Shiva
in the Ajna Chakra in detail.

“Above this ( i.e Visuddha) Lotus is Jnana Lotus, which
is very difficult to achieve ; it is the region 1 * of the full moon,
and has two petals.” Again : “ Inside it, in the form of Hamsah,
is the Blja of Shambhu ” ; and again : “ Thus is Hamsah in
Mani+dripa? and in its lap is Parama Shiva, with Siddha Kali 3
on his left. She is the very self of eternal Bliss.” By lap is
meant the space within the Bindus which form the Visarga at
the end of Hamsa/i . 4 * *

So it has been said in describing the Saliasrara : “ There
are the two Bindus which make the imperishable Visarga . 0 In
the space within is Parama Shiva.” As It is in the Sahasrara
so It is represented here/'

We are to understand that these two, Shiva and Shakti, are
here in union (Bandhana) in the form of Parabindu, as the letter
Ma (Makaratma), and that they are surrounded (Achchadana)
by Maya . 7 “ She the Eternal One stays here (Ajna Chakra) in
the form of a grain of gram , 8 9 and creates beings (Bhutani).”
Here the Parama Shiva as in the form of a gram dwells, and
according to the Utkaladimata ’ also creates.

1 Pama-chandrasya mafteZalam.

9 The isle of gems in the Ocean of Ambrosia. The Rudrayamala
says that it is in the centre of the Ocean of nectar outside and beyond
the countless myriads of world systems, and that there is the Supreme
abode of Shrlvidya.

3 A form of Shakti.

4 i.e., the two dots which form the aspirate breathing at the end
of Hamsah.

" Imperishable visarga — Visargarupam avyayam.

b That’ is, the Parabindu is represented in the Ajna by the Bindu of
the Onk&ra, which is its PratTka.

7 Bindu is the nasal sound of Ma, which is a male letter. Bindu is
here the unmanifest Ma.

8 Chanak&k&ra-rilpim. $ee Introduction.

9 Apparently a school of that name.

DESCRIPTION OF THE SIX CENTRES

411

“ As He is in the region of Fire, Moon and Sun ” (Valin eh
shashimihirayor manual ami va). — As the presence of Bhagavan in
these regions is well known, so is He here. Or it may be that the
author means that as He in the shape of a grain of gram dwells
in the regions of Fire, Moon, and Sun, in the Sahasrara, so
does He dwell here also. We shall describe the Arka, Indu,
and Agni Mandala in the Sahasrara later. In PTfha-puja the
Puja of Paramatma and Jnanatma should be performed on the
MamZalas of Sun (Arka), Moon (Indu), and Fire (Agni). By
Paramatma Parama Shiva is meant, and by Jnanatma Jnana
Shakti. The Bindu should be meditated upon as like the grain
of gram, consisting of the inseparable couple 1 — namely, Shiva
and Shakti.

1 The grain referred to is divided in two under its encircling sheath.

412

THE SIX CENTRES AND THE SERPENT POWER

Verse 38

fTHis is the incomparable and delightful abode of Vis/mu.
iThe excellent Yogi at the time of death joyfully places
•his vital breath (Prana), 1 here and enters (after death) that
1 Supreme, Eternal, Birthless, Primeval Deva, the Purus7m,
who was before the three worlds, and who is known by the
Vedanta.

Commentary

He now speaks of the good to be gained by giving up the
Prana by Yoga in the Ajna Chakra.

This verse means : The excellent Yogi (Yogindra) at the
time of death (Prana-nidhane) joyfully (Pramudita-manaA) places
his Prana (Pranam samaropya) in the abode of Vishnu in the
Ajna Chakra (Iha sthane Vishnoh — i.e., in the abode of Bhagavan
in the Bindu already described), and passes away, and then
enters the Supreme PurusTta.

“ At the time of death ” (Prana-nidhane) — i.e., feeling the
approach of death.

“ Joyfully ” ( P r a m u d i ta - m a n a /(, ) — Glad in mind in the

enjoyment of the blissful union with Atma. (Atmanandena
hns/ifa-chittafc.)

Vishnu ”= Bh agavan = Par am a Shiva (see previous Shloka).

“ Here ” (Iha sthane — i.e., in the Bindu in the Ajna Chakra
spoken of above).

“ Places the Pr&na here ” (Iha sthane pranam samaropya) —
i.e., he places it on the Bindu already spoken of. He describes
PurusTta as Eternal.

Compare Bhagavad-Gitft, Ch. VIII, V v. 9 and 10, and the com-
mentary of Shankarftch&rya and Madhusudana Sarasvatl on those
verses.

DESCRIPTION OF THE SIX CENTRES

413

“ Eternal ” (Nityam).— Indestructible (Vinasharahitam).

“ Birthless ” (Aja).

“ Primeval ” (Purana). — He is the one known as the Purawa
Purus 7ta. 1

“ Deva ” means he whose play is Creation, Existence, and
Destruction.

“ Who teas before the three worlds ” (Tri-jagatam adyam). 8 —
By this the implication is that He is the Cause of all as He
preceded all.

“ Known by the Vedanta ” (Vedanta-vidita).' 1 — Vedantas are
sacred texts dealing with the inquiry concerning the Brahman.
He is known by a Knowledge (Jnana) of these.

The way the Prana is placed (Pranaropana-prakara) in the
place of Vishnu is described below : Knowing that the time for
the Prana to depart is approaching, and glad that ho is about to
be absorbed into the Brahman, the Yogi sits in Yogasana and
restrains his breath by Kumbhaka. He then leads the Jlvatma
in the heart to the Muladhara, and by contracting the anus 4 and
following other prescribed process rouses the Kunrfalinl. He
next meditates upon the lightning-like, blissful Nada which is
thread-like and whose substance is Kunrfali ( KuneZalinl-maya) .
He then merges the Hamsa which is the Paramatma in the
form of Prana ' in the Nada, and leads it along with the Jlva
through the different Chakras according to the rules of Chakra-
bheda to Ajna Chakra. He there dissolves all the diverse
element from the gross to the subtle, beginning with PrithivI,
in Kundalinl. Last of all, he unifies Her and the Jlvatma with

1 According to Shankara, it is an adjective, and means “ He who is
the cause of Creation,” and the like.

“ That is, the three spheres Bhu/(, Bhuva/i, Sva h, the Vyahriti of
the Gayatrl.

s Shankara reads Vedanta-vihita, and explains the expression to
mean “ this is the teaching of the Vedanta ”.

4 Gudam akunchya — that is, by AshvinI Mudra.

4 P r a ? ; a r u p a s li v a s a p a r a m a t m ak a m . See JnunarMava Tantra, Ch.
XXI, vv. 18-18.

414

THE SIX CENTRES AND THE SERPENT POWER

the Bindu whose substance is Shiva and Shakti (Shiva- Shakti -
maya) ; which having done, he pierces the Brahmarandhra and
leaves the body, and becomes merged in the Brahman.

Summary of the Ajna Chakra, Verses 32 to 38

The Ajna Chakras has two petals and is white. The letters
Ha and K sh&, which are white, 1 2 are on the two petals. The
presiding Shakti of the Chakra, Hakini, is in the pericarp. She
is white, has six faces each with three eyes, and six arms, and
is seated on a white lotus. With Her hands She displays
Varamudra and Abhaya-mudra, 3 4 and holds a Rudraks/fca rosary,
a human skull, a small drum, and a book. Above Her, within
a Trikona, is Itara-Linga, which is lightning-like, and above
this again, within another Trikona, is the inner Atma (Antar-
atma), lustrous like a flame. On its four sides, floating in air,
are sparks surrounding a light which by its own lustre makes
visible all between Mula and the Brahma-randhra. Above this,
again, is Manas, and above Manas, in the region of the Moon,
is Hamsa/i, within whom is Parama Shiva with His Shakti.

( Here ends the sixth section)

[Vishvanatha, 3 in the Commentary to the S7m£chakra, gives
under this verse a description, taken from the Svachchhanda-
sangraha, of the region beyond the Ajna — that is, beyond the
SamasMi or collective or cosmic Ajna : “ Within the Bindu is
a space a hundred million Yojanas 1 is expanse, and bright with
the brightness of ten million suns. Here is the Lord of the
State beyond Shanti (Shantyatiteshvara), with five heads and
ten arms and lustrous as a mass of lightning flashes. On His
left is Shantyatlta Manonmanl. Surrounding them are Nivritti,

1 Karbura 33 white, and also means variegated .

2 V . pp. 885, 880, ante .

8 The portion in brackets is my note.— A.A.

4 A Yojana is over eight miles.

DESCRIPTION OF THE SIX CENTRES

415

Pratisht/ia, Vidya, and Shanti. 1 Each of these is adorned with
a moon and has five heads and ten arms. This is Bindu
Tattava. Above Bindu is Ardhachandra, with the Kalas of the
latter — namely, Jyotsna, Jyotsnavatl, Kanti, Suprabha, Vimala.
Above Ardhachandra is Nibodhika, with the Kalas of the latter
— Bandhatl, Bodhini, Bod ha, Jniinabodha, Tamopaha. Above
Nibodhika is Nada and its five Kalas — Indhika, Rechika, tJrdh-
vaga, Trasa, and Parama. On the lotus above this last is
Ishvara, in extent a hundred million Yojanas, and lustrous as
as ten thousand moons. He is five-headed, and each head has
three eyes. His hair is matted, and he holds the trident (Shula).
He is the one who goeth upwards (Ordhvagani), and in His
embrace (Utsanga) is the Kala Ordhvagamini.”J

* See, as to the Kalas, Introduction to Vol. Ill, Tantrik Texts, ed
A. Avalon. See also Introduction to this volume ; and “ Studies in the
Mantrash&stra," A. Avalon.

416 THE SIX CENTRES AND THE SERPENT POWER

Verse 30

When the actions of the Yogi are through the service of
the Lotus feet of his Guru in all respects good, then he
will see above it ( i.e ., Ajna-chakra) the form of the Maha-
nada, and will ever hold in the Lotus of his hand the
Siddhi of Speech . 1 The Mahanada, which is the place of
dissolution of Vayu 2 is the half of Shiva, and like the
plough in shape , 3 is tranquil and grants boons and dispels
fear, and makes manifest pure Intelligence (Buddhi ). 4

Commentary

He now wishes to describe the intermediate causal body
(Karanavantara-sharlra ) 5 situate above Ajna Chakra and below
Sahasrara, and says : When the actions of the Yogi are, through
the service of the Lotus feet of his Guru, in all respects good —
that is, when he excels by intense concentration of the mind in

* That is, all powers of speech.

1 Vayo h layasthanam. Shankara defines it by saying : Etat sthanam
vayoli virftma-bhutam — this is the place where Vnyu ceases to be.

3 That is, Shiva is Hakara ; and if the upper part of Ha is removed,
the remaining portion of the letter has the form of an Indian plough.

4 Shuddha-buddhi-prak&sha.

4 Karanavantarasharira, Kara«a= cause ; Avfintara= secondary or
intermediate or inclusive ; Sharlra^body. Body is so called because
it wastes and fades. It is derived from the root Shri, to wane.
Karanavantarasharira would thus mean “ the intermediate Sharlra of
the Cause ”. The primary cause is the Great Cause. Its effects are
also intermediate oauses of that which they themselves produce ; they
are thus secondary or intermediate causal bodies. Taking the Sn.kn.is
Parameshvara to be the first cause, Mahanfida is one of its effects
and a Kftran&v&ntarasharlra as regards that which it produces and
which follows it.

DESCRIPTION OF THE SIX CENTRES

417

Yoga practice — he then sees the image of Mahanada above it
(above Ajna Chakra), and he becomes accomplished in speech
(Vak-siddha).

“ Actions in all respects good ” (sushlla). — The good incli-\
nation for Yoga practice rendered admirable by strong and!
undivided application thereto. This result is obtained by serving '
the Guru.

The author then qualifies Nada, and says it is the place of
dissolution of Vdyu (Vayor laya-sthanam). The Rule is “ things
dissolve into what they orginate from.” Hence, although in
Bhuta-shuddi and other practices it has been seen that Vayu
dissolves into Sparsha-tattva , 1 * and the latter in Vyoma,* Vayu
dissolves in Nada also. We have the authority of Revelation
(Shruti) for this :

“ PrithivI, the possessor of Rasa (Rasa-vati), originated
from I-kara . 3 From Ka-kara , 3 who is Rasa, the waters and
Tirthas 4 issued ; from Repha (Ra-kara ) 3 originated Vahni-
tattva 5 6 7 8 ; from Nada 3 came Vayu 0 which pervades all life (Sarva-
Pranamaya). From Bindu 3 originated the Void 3 which is empty
of all things and is the Sound-container. And from all these *
issued the twenty-five Tattvas which are Guna-maya. All this
Universe (Vishva), which is the mundane egg of Brahma, is
pervaded by Kalika.”

1 The “ touch principle,” also called Tvak-tattva. As to Bljuta-
shuddhi, see the same described in Author’s Introduction to the
Mahanirvana Tantra.

a Ether.

'The Blja Erin is here being formed, Kakara=KalI; Ra-kara =
Brahma as fire ; I kara= Mah am ay a. Anusvara or Chandrabindu (Ng)
is divided into two — viz., Nada, which is Vishvam&ta, or Mother of
the Universe ; and Bindu, which is Du/ikhahara, or remover of pain
(Bljakos/ia).

4 Places of pilgrimage where the devotees bathe. It also means
sacred waters.

5 Fire.

6 Air.

7 Gagana or Ether.

8 That is, from Erin as composed of Ka + Ra+I+Ng.

27

418 THE SIX CENTRES AND THE SERPENT POWER

We should therefore realize in our mind that at the time
the letters of the Kali-mantra 1 are merged into that which is
subtle, Vayu is absorbed in Nada.

“ Half of Shiva ” (Shivardha). — By this is meant that here
Shiva is in the form of Arddha-narlshvara. Half is Shakti
which is Nfida.

“ Like a plough ” (Sirakara). — The word Sira is spelt here
with a short i, and in Amara-Kos/ia it is spelt with a long I ;
but it is clearly the same word, as it begins with a dental s.

Cf. “ Above it is Mahanada, in form like a plough, and
lustrous ” (Ishvara-kartikeya-Samvada)/

If the text is read as “ Shivakara instead of Sirakara,” then
the meaning would be that the Nada is Shiva- Shaktimaya.*

Cf. Prayoga-sara : “ That Shakti which tends towards the
seat of Liberation 4 is called male (Pumrupa — that is, Bindu)
when, quickened by Nada, She turns towards Shiva 5 (Shivon-
mukhi).” It is therefore that Raghava-Bhaffa has said that
“ Nada and Bindu are the conditions under which She creates

1 Krln.

* t.e., Sammohana Tantra. Ed., R M. Chattopfidh&ya.

3 That is, its substance is Shiva and Shakti.

4 NirSmaya-padOnmukhi=She who is turned to the place of Libera-
tion : that is Shakti in the supreme state.

6 Tending towards, intent on, or with face uplifted to, Shiva, that
is here tending to creation. That is, the first state is Chit. Nfida is
the Mithah-samav&ya of Shakti or Bindu. The establishment of this
relation quickens Her to turn to Shiva for the purpose of creation when
She appears as male, or Bindu.

‘Tasya eva shakter nfidabindu sm/tfyupayogyarfcpau (Upayoga is
capacity or fitness for creation).

DESCRIPTION OF THE SIX CENTRES

419

It has elsewhere been said : “ She is eternal 1 existing as Chit
(Chinmatra) 9 : when being near the Light She is desirous of
change, She becomes massive (Ghanl-bhuya) and Bindu.”

So in the word of the honoured (Shrlmat) Acharya : 3 “ Nada
becomes massive and the Bindu/’ Now, taking all these into
consideration, the conclusion is that Shakti manifests Herself
as Nada-bindu, like gold in ear-rings made of gold . 4

Nada and Bindu again are one — that is the deduction.

1 According to another reading this part would mean “ She who is
the Tattva”.

a She is there, existing as Chit, with whom she is completely unified.
She “ measures Chit ” — that is, co-exists with and as Chit, and is also"
formative activity. The above translation is that of the text, but the
verse has been quoted elsewhere as if it were Chinmatrajyotis/&a/v
and not Chinmatra jyotis/&a/&, in which case the translation would be :
She who when near Jyoti h, which is mere consciousness, becomes
desirous of change, becomes massive and assumes the form of Bindu.’'

3 Shankarachafya.

4 That is, they are both gold in the form of an ear-ring,

Cf . Chhandogya Up., 6. 1. 4.

“ O Gentle One, by one lump of clay all things made up of clay are
known. The variation is in the names given to it when spoken about*
The clay alone is real.”

420

THE SIX CENTRES AND THE SERPENT POWER

Verse 40

Above all these, in the vaoant space 1 * wherein is Shankhinl
Nadi, and below Visarga is the Lotus of a thousand petals . 8
This Lotus, lustrous and whiter than the full Moon, has its
head turned downward. It charms. Its clustered filaments
are tinged with the colour of the young Sun. Its body is
luminous with the letters beginning with A, and it is the
absolute bliss . 3

Commentary

The Aoharya enjoins that Sadhakas who wish to practise
Samadhi Toga “ should before such time with every considera-
tion and effort dissolve all things in their order from the gross
to the subtle in Chidatma All things, both gross and subtle,
which make up creation should first be meditated upon. As the
knowledge thereof is necessary, they are here described in detail.

The five gross elements — PrithivI 4 * and so forth — have been
spoken of as being in the five Chakras from Muladhara to
Vishuddha. In the Bhumawrfala 6 in the Muladhara there are
the following — viz., feet, sense of smell, and Gandha-tattva, 7
for this is their place. In the Jala-man^ala,” similarly, are the

1 This place is called the Supreme Ether (Parama-vyoma) in the
Svachchhanda-sangraha, cited by Vishvanfttha. Parama-vyoma is the
name given in the Pancharfttra to the Highest Heaven or Vaikuntfoa.
See Ahirbhudhnya, 49.

* The Sahasr&ra is called Akula, according to the Svachchhanda-
sangraha, cited by Vishvan&tha.

* Kevalftnanda-rflpam, i.e., Brahman Bliss.

4 The Atm& considered as Chit.

6 Earth, Water, Fire, Air, Ether.

' * Region of the Earth Element, or Muladhara Chakra.

7 Smell principle or Tanmatra.

8 Sv&dhiaAfA&na, which is the region of Water (Jala).

DESCRIPTION OF THE SIX CENTRES

421

hands, sense of taste, and Rasa-tattva . 1 * In the Vahni-marwfala *
are the anas, the sense of sight, and Rupa-tattva . 3 In the
Vayumawdala , 4 * are the penis, sense of touch, and Sparsha-tattva . 6
In the Nabho-mawcfala 6 are speech, the sense of hearing, and
Shabda-tattva . 7 These make fifteen tattvas. Adding these
fifteen to Prithivi and so forth we get twenty gross tattvas.

We next proceed to the subtle forms. In the Ajna Chakra
the subtle Manas has been spoken of. Others have been spoken
of in the KankalamalinI Tantra (Ch. II) when dealing with the
Ajna Chakra : “ Here constantly shines the excellent Manas,

made beautiful by the presence of the Shakti Hakinl. It is
lustrous, and has Buddhi , 8 Prakriti , 9 and Ahankara 10 for its
adornment.”

From the above the presence of the three subtle forms —
viz., Buddhi Prakriti, and Ahankara — in this place becomes
clear. We must, however, know that Ahankara is not placed in
the order shown in the above quotation. We have seen that
from the Muladhara upwards the generated is below the genera-
tor ; that which is dissolved is below what it is dissolved into,
and we also know that the Shabdakrama is stronger . than
Pai&akrama . 11 We must remember that Vyoma is dissolved in
Ahankara, and hence the latter is next above Vyoma. Cf. “ In
Ahankara Vyoma with sound should be dissolved, and Ahankara
again in Mahat.” Ahankara, being the place of dissolution,
comes first above Vyoma, and above it are Buddhi and Praknti.

I Principle of taste.

4 Mani-pura, which is the region of Fire (Vahni).

3 Principle of sight.

4 Anahata, which is the region of Air (Vayu).

4 Principle of touch.

* Vishuddha, which is the region of Ether (Nabhas).

7 Principle of sound.

3 See next note.

0 See Introduction, and post. Commentary.

M Egoism — self-consciousness.

II That is, the actual arrangement of things as compared with the
order in which they are stated.

423 THE SIX CENTRES AND THE SERPENT POWER

The ShatadS-tilaka (I, 17, 18) speaks of their connection as
Janya (effect, generated) and Janaka cause, generator).

“ From the unmanifest (Avyakta) Mula-bhuta, Paravastu *
%heu Yiknta originated Mahat-tattva, 4 which consists of the
Gunas and Antah-karawa. From this (Mahat-tattva) originated
Ahank&ra, which is of three kinds according to its source of
generation/’ 3 By Vikn'ti which means change is here meant
reflection or image (Prativimba) 8 of the Paravastu, and as such
reflection it is Viknti ; but as it is the Prakriti of Mahat-tattva,
etc., it is also called Praknti. 4 Cf. “ Praknti is the Parama

1 Mahat-tattva is a Viknti of Prakriti. The Mulabhuta avyakta
(unmanifested root-being) corresponds with the Sankhyan Mulaprakriti.
Here, as Raghava Bhataa says, Tattvasris/itfi is indicated (Comm, to
Ch. I, vv. 17, 18 of Sharada), and interprets (Ch. I. vv. 17, 18) thus :
Unmanifest Mulabhuta Paravastu may mean either the Bindu or
Sh&bda Brahman. By Vikrita is meant readiness or proneness to-
create (Smftfyunmukha). From this Bindu or Shabda Brahman ema-
nates Mahat-tattva by which is meant the Padartha Mahat : which
is known as Buddhi-tattva in Shaiva-mata. This Mahat or Buddhi-
tattva consists of the three Qnnm — Sattva, Rajas and Tamas. That
is, it includes Manas, Buddhi, Ahankara and Chitta. These four are
the product (Karya) of the Gu?ias as cause (Karawa), and the cause
(Kftraraa)_ inheres (Upachara) in the effect (Karya). After quoting the
words of Ishana-JJhiva, Raghava remarks that Vamakeshvara Tantra also
says that from the Unmanifest Shabda Brahman originates Buddhi-
tattvct wherein Sattva Guwa is manifest. He then distinguishes the
Sankhya view according to which the state of equilibrium of Sattva,
I^ajas and Tamas is PrakWti, which is also called Pradhana and
Avyakta. This is the Supreme (Paravastu). From a disturbance in
the equilibrium of the Gunas arises Mahat. This Mahat consists of
Gunas and is the cause of the Anta/ikaranas. By Gunas according to
this are meant the five Tanmatras, Shabda, Sparsha, etc. According
to this view also from Praknti comes Mahat and from the latter
Ahank&ra.

R&ghava thus shows the different ways in which the text of
Shftradft can be interpreted from the Sh&kta, Shaiva and Sankhya
points of view.

* SmAflbheda — that is, one Ahankara is the result of the pre-
dominance of Sattva, another of Rajas, and a third of Tamas.

1 That is in the sense of product. In Shaivashaktadarshana,.
Molaprakriti is itself a product of the Shivashaktitattva, for the Self
becomes object to itself.

4 That is, as regarded from the point of view of the Paravastu
it is an affect, but regarded in relation to that which it produces
it is a cause. ‘ ^ ' \ v')

DESCRIPTION OF THE SIX CENTRES

m

(Supreme) Shakti, and Vilm'ti is the product thereof,” 1 * It has
also been shown before that the Prakriti of the Para Br ahman
is but another aspect of Him (Prativimbasvarupini).

According to Sharada-tilaka, Mahat-tattva is the same as
Buddhi. 3 Ishana- Shiva says : “ The objective Prakriti, 3 which
is evolved by Shakti, is, when associated with Sattva-guna,
Buddhi-tattva. It is this Buddhi that is spoken of as Mahat
in Sankhya.”

Mahat-tattva consists of the Guwas and the Anta/i-karana.
The Gunas are Sattva, Rajas, and Tamas. The Sharada-tilaka
says : “ Antaft-karana is the Manas, Buddhi, Ahan-kara,

and Chitta, of the Atma. 4 * All these are comprised in the term
Mahat-tattva.

Now, a question may be raised — namely, if Manas be within
Mahat-tattva, what of that which has been said in v. 88, where
Manas has been spoken of as having an independent existence ?
But the answer to that is, that that Manas is the product of
Ahankara, and Raghava-BhaWa quotes a text which says : “ In
so much as the other Manas is the one which selects and rejects
(Sa-sankalpa-vikalpaka), 3 it is known to be the product of
Tejas.” 6 Thus it is that, as Manas and other Tattvas in the
Ajna, Chakra are placed in their order, Ahankara and others
should be known as being placed above them. In the Ajna
Chakra are HakinI, Itara-linga, Prawava, Manas, Ahankara,
Buddhi, and Prakriti placed consecutively one above the other.
No place being assigned to Chandra-mandala, which has been
spoken of before, it should be taken to be placed above all
these. If it be asked, why is it not below all these ? then the
reply is that it has been said in the Sammohana Tantra :

1 Vikritib prativimbata — in a mirror one is seen but the image is
not oneself.

* Raghavabhaf tfa says that this is so according to Shaiva doctrine.

3 Boddhavya-laksAawfir — that is, that which can be known (jneya) ;
the objective or manifested Prakriti.

4 See Introduction.

3 As to Sa-aankalpa- vikalpa, see Introduction.

* That is, Taijasa ahankara, which is the source of the Indriyas. .

424 THE SIX CENTRES AND THE SERPENT POWER

“ Moon (Indu) is in the forehead, and above it is BodhinI Her-
self.” Prom this it would appear that Indu and BodhinI are
above Ajna Chakra, placed one above the other without anything
intervening between them. BodhinI is above all the rest.

The Sammohana Tantra speaks of the Cause (Karanarupa)
as above Ajna Chakra: “Indu (the Moon, here — Hindu) is in
the region of the forehead, and above it is BodhinI Herself.
Above BodhinI shines the excellent Nada, in form like the half
(crescent) moon ; above this is the lustrous Mahanada, in shape
like a plough ; above this is the Kala called AnjI, the beloved of
Yogis. Above this last is Unman !, 1 which having reached, one
does not return.”

In the above passage, in the words “ above it is BodhinI ”,
the word “ it ” stands for the forehead or Ajna Chakra.

The Bhuta-shuddhi Tantra speaks of the existence of the
Bindu below BodhinI : “ Devi, above Vindu and Matrardha is
Nada, and above this, again, is Mahanada, which is the place of
the dissolution of Vayu.” Matrardha is Matrardha Shakti . 3

1 In this passage AnjI is Samanl. The Bhuta-shuddhi (see post),
makes a distinction too between AnjI and Samanl. These are the
AvAntarasharlras of the First Cause enumerated in Layakrama. The
text quoted from the Sharada gives the Smtai-krama.

* Matrardha. In the Devi Bhagavata there occurs the expression
Ardhamatra (which is a name for Nada) in I, 1, v. 55, and III, 5, v. 29,
and Nllakant/ia defines it to mean Param padam=the supreme state,
or the Brahman. The expression Ardha-matra also occurs in Chandi,
I, 55, in practically the same sense. Gopala ChakravartI quotes a
passage which says : “ Ardhamatra is attributeless (Nirguna), and
realizable by the Yogi.” He quotes another passage which says : “ Om —
this is the three Vedas, three Lokas, and after the three Lokas Matrardha
is the fourth — the Supreme Tattva.” See Chandl “ Tvamudglthe
ardhamAtrasi ” and DevIbbAgavata, I, 5, v. 55. Shruti says : 11 Thou
art the Ardhamatra of Pranava, Gayatrl, and Vyahriti.” Here the
unity of Devi and Brahman is shown. She is Brahman united with
Maya (MAyAvishis Atfabrah marupinl) . The Nadabindu Upanishad (v. l)
says : “ A-kAra is the right wing (of Om figured as a bird), U-kAra is the
Other (left) wing, Ma-kAra the tail, and Ardhamatra the head. Sattva
is its body, and Rajas and Tamas are its two feet. Dharma is its right
eye, and Adharma is its left eye. The Bhur-loka is its feet ; the
Bhuvarloka its knees ; the Svarloka is its middle ; the Maharloka its
navel ; Janaloka is the heart ; Tapoloka its throat, and Satyaloka the

place between the eyebrows.* ** See also BrahmavidyA Up., v. 10.

DESCRIPTION OF THE SIX CENTRES 425

The following passage from Bnhat-tri-vikrama-samhita
proves that the Ardha-matra means Shakti : “ Lustrous like the
young Sun is Aks/iara, which is Bindumat (Bindu itself) ; above
it is Ardha-matra, associated with the Gandhararaga.” 1

As both the above passages point to' the same thing, we
must take it that Ardha-matra and BodhinI are identical.
Bindu, Bodhini, and Nada, are but different aspects of the
Bindu-maya-para-shakti.

The Sharada-tilaka says : “ From the Sakala Parameshvara , 3
who is Sat, Chit, and Ananda, Shakti emanated ; from Shakti,
again, emanated Nada ; and Bindu has its origin from Nada.
He who is Para-Shakti-maya manifests Himself in three differ-
ent ways. Bindu and Nada and Bija are but His different
aspects. Bindu is Nadatmak , 3 Bija is Shakti, and Nada, again,
is the union or relation of the one to the other . 4 This is spoken
of by all who are versed in the Agamas .” 5

“ Para-Shakti-maya ” : Para= Shiva ; hence Sbiva-Shakti-
maya=Bindu. The Bindu who is above the forehead is Nadat-
maka — that is, Shivatmaka . 6 Bija is Shakti as Bodhini (Bodhini-
rupam). Nada is the connection between the two whereby
the one acts upon the other ; hence it is Kriya Shakti. Above
these three is Mahanada. This has already been shown.

“ Above this is Kala,” etc. : Kala= Shakti. Anji=a crooked,
awry, bent, line. This is in shape like a bent or crooked line
over a letter. This Shakti appeared in the beginning of creation.
C/. Pancharatra : “ Having thus seen, the Supreme Male in the

1 The third of the seven primary subtle tones.

3 Sharada, Ch. I, vv. 7 — 9, Sakala, as opposed to NisAkala, or
Nirguna, means united with Kala, which according to S&nkhya is
Sanyavastha of the Guwas which is Prakrzti. According to the Vedant-
ists (of the Maya Vada), Kala is Avidya, in the Shaiva Tantra Kala is
Shakti (Raghava-Bhatffa).

8 Another text has Shivatmaka — that is, Bindu is the Shiva aspect.

4 Samavaya sss ks/&obhya-ks/&obhaka-sambandha — lit., co nnection
which is the connection of reciprocity.

6 See Introduction.

6 In the Benares edition as also in Rasika Mohana Chattopadhyaya’s
edition of the Sharada-tilaka the text reads Shivatmaka, as if qualifying
Bija, which seems erroneous.

426 THE SIX CENTRES AND THE SERPENT POWER

beginning of creation makes manifest the eternal PraJmti
who is the embodiment of Sat, Chit, and Ananda, in whom 1 are
all the Tattvas, and who is the presiding (AdhishfTiatrl) Devi of
creation.

Also elsewhere : “ From the unmanifested (Avyakta) Para-
meshvara, the united Shiva and Shakti, emanated the Adya
(first) Devi Bhagavatl, who is Tripura- sundarl, the Shakti from
whom came Nada, and thence came Bindu.”

“ Above it is UnmanI,” etc. : Cf. “ By going where ‘ Manas-

ness ’ (Manastva) of Manas ceases to be called UnmanI, the
attainment of which is the secret teaching of all Tantras.” a

The state of UnmanI is the Tattva which means the dis-
pelling of the attachment prompted by Manas towards worldly
objects.

UnmanI, again, is of two kinds : (1) Nirvana-kala-rupa
which also has its place in the Sahasrara 3 ; (2) Vamavali- rupa,
which also has its place in this region. Cf. Kankala-malini :
“ In the pericarp of the Sahasrara, placed within the circle of
the moon, is the seventeenth Kala, devoid of attachment. 4 The
name of this is UnmanI, which cuts the bond of attachment to
the world.”

Cf. also : “ By mental recitation of the Mala-vama (rosary
of letters) is UnmanI the granter of Liberation (attained).”
Mala-vama = Vamavall-rupa.

1 Raghava reads : “ Samastatattvasangkatmaspurtyadhis/t</»atriru-
pinlm ” — which means “ who is the Devi presiding over or directing the
evolution or manifestation of all the mass of Tattvas ”.

* Vishvanatha, quoting Svachchhandasangraha, which speaks of
UnmanI as above Samana, says that in the UnmanI stage there is no
cognition of and no distinction is made between Kala and Kala ; there
is no body, and no Devatas, and no cessation of continuity. It is the
pure and -sweet mouth of Rudra. Cf. Vnttlnam manaA in the Shiva-
Samhita, V, 219.

3 Sahasrar&dhara. See introduction.

* Sarva-sankalpa-rahita — i.e., who is free from all attachment, not

prompted by anything in any action. The passages quoted are from
ch. v, Kankala-malini. i

DESCRIPTION OF THE SIX CENTRES

427

The Bhuta-shuddhi speaks of the Samanl below Unmani.
44 Next is the Vyapika Shakti (Diffusive Energy) which people
know as AnjI. Samanl 1 is over this, and Unman! is above all.”
This (Samanl) also is an intermediate aspect (Avantararupa) of
Parashakti.

We now get the following :

Above Ajna Chakra is the second Bindu — which is Shivk
(Shiva-svarupa). Above Bindu is the Shakti BodhinI in shape
like an Ardhamatra ; next is Nada which is the union of Shiva
and Shakti, in shape like a half (crescent) moon ; next (above
this) is Mahanada, shaped like a plough ; above Mahanada is the
Vyapika Shakti, crooked (AnjI) in shape ; above this last is
Samanl and highest of these all is UnmanL This is the order
in which the seven causal forms (Karanarupa) are placed.

There is no need to go into further detail. Let us then
follow the text.

Wishing to describe the Sahasrara he speaks of it in ten
more verses.

“ Above all these ” (Tadurdlive). — Above every other that has
been described or spoken before.

“ Over the head of the Shankini Nadi ” — a sight of which
has been given to the disciple.

“ Vacant space ” (Shunya-desha) — that is, the place where
there are no Narfis ; the implication is that it is above where
Sus/mnma ends.

“ Below Visarga is the lotus of a thousand petals." — This
is the purport of the Shloka. Visarga is in the upper part of
the Brahmarandhra. Cf. 44 (Meditate) in that aperture on
Visarga the ever blissful and stainless.” There are other similar
passages.

“ Its body is luminous with" etc. (Lalaiadyai/^ vamaiA
pravilasitavapu/O. — The word Lalaia stands for the first vowel,
A. By this we are to understand that the second Lakara (L)

1 Vishvanatha speaks of it as Samana, and says that She is Chida-
nandasvarftp& (that is, Chit and Ananda), and the cause of all causes
(Sarvakaranakarawam) . : • ' 1

428

THE SIX CENTRES AND THE SERPENT POWER

is to be left out in counting the letters of the Alphabet. In
counting the fifty letters, the second Lakara 1 * is always left out.

If the text is read as “ Lakaradyai/i varnai/i,” as is done by
some, we must leave Ks/ia-kara out in counting the letters. The
fifty-one letters cannot be taken to be in the petals of the Sahas-
rara. 1 With fifty-one letters repeated twenty times, the number is
1,020, and repeated nineteen times is 969. By leaving out Ks/ia-
kara we are freed of this difficulty. By “ Lakaradyai/i ” it is not
meant that the letters are to be read Viloma. 3 The Kankala-
malini in the following passage distinctly says that it is to be
read Anuloma 4 * : “ The Great Lotus Sahasrara is white, and has
its head downward, and the lustrous letters from A-kara (A),
ending with the last letter before Ks/takara (KsTia), decorate it.”
Here it is distinctly stated that the letter Ksha is left out.

Akaradi-ks/ta-karantai/t : This compound, Ksfta-karanta, if
formed by Bahu-vrihi-samasa, 4 would mean that Ks/iakara is
left out of calculation.

There is nothing said of the colour of the letters, and, as
the Matrika (letters) are white, they are to be taken as boing
white on, the Sahasrara petals. These letters go round the
Sahasrara from right to left. 6

Some read Pravilasita-tanuTi in place of pravilasita-vapuTi,
and say that, as the word padtna alternatively becomes masculine
in gender (vapumsi padmam), therefore the word Tanu, which
qualifies a word in the masculine gender, is itself masculine.
That cannot be. The verb Nivasati (=is, dwells) has for its
nominative Padmam, and, as it ends with the Bindu (m), it is in
the neuter gender and not masculine. For in that case it would

1 Vaidika Lakara (La).

* i.e., fifty-one letters cannot be arranged in the Sahasrara.

’ i.e., from end to beginning.

4 From beginning to end.

4 A form of Sanskrit verbal compound.

* Daks/iinftvarta — the opposite way to that in which the hands of
a clock work.

description of the six centres

429

have ended with visarga (i.e., h), and its adjective tanu. would
also end with a visarga. The word tanu (if their reading is
accepted) would be in the neuter ; therefore it cannot end with
a Bindu. And if there is no Bindu the metre becomes defective.
Therefore the correct reading is Pravilasita-vapu/i.

The rest is clear.

430

THE SIX CENTRES AND THE SERPENT POWER

Verse 41

Within it (Sahasrara) is the full Moon, without the mark
of the hare , 1 resplendent as in a clear sky. It sheds its
rays in profusion, and is moist and cool like nectar. Inside
it (Chandra-man^ala), constantly shining like lightning,
is the Triangle 2 and inside this, again, shines the Great
Void 3 which is served in secret by all the Suras . 4

Commentary

He here speaks of the existence of the Chandra-mandala in
the pericarp of the Sahasrara.

“ Resplendent as in a clear sky ” (Shuddha) — seen in a
cloudless sky nirmalo-daya-visliishta).

“ Is . moist and cool,” etc . (Parama-rasa-chaya-snigdha-
santanahasl). — Snigdha which means moist here implies the
moisture of the nectar. Parama-rasa (Amrita) is free from heat.
Hence the meaning of this compound word : Its rays are cool
and moist, and produce a feeling of smiling gladness.

The Kankala-malinI speaks of the presence of Antaratma,
etc., in the upper portion of the space below Chandra-mandala.
In dealing with the Sahasrara, it says : “ In its pericarp,

1 The man in the moon.

5 The A-ka-th&di triangle according to Vishvanatha.

8 ShUnya=Bindu — that is, the Parabindu, or Ishvara, having as its
centre the abode of Brahman (Brahmapada). In the northern Shaiva
and Shakta schools Sad&shiva and Ishvara are the NimesAa and
Unmes/ia aspects of the experience intermediate between Shiva Tattva
and Shuddhavidya, the former being called Shunyatishfinya. The
positions of the Sun and Moon circles in the Sahasrara and of the
twelve-petalled lotus with the Kamakala are given in the Text.

4 i.e., Devas.

PLATE VI l L

Sahasrara

To faro Page 430

DESCRIPTION OF THE SIX CENTRES

431

0 DeveshI, is the Antaratma. Above it is the Guru. The Manrfalas
of Surya and Chandra are also there. Above this is Mahavayu,
and then the Brahmarandhra. In this aperture (Randhra) is
Yisarga, the ever blissful Brahman. Above this (Tadurdhve)
last is the Devi Shankhini, who creates, maintains, and
destroys.”

“ Within Chandra- > nandala constantly shines, like light-
ning, the triangle ” (Trikonam tasyantah vidyudakararupam). —
That is, the shining triangle is there.

“ Inside this shines the Great Void ” (TadantaA shunyam
sphurati). — That which as a void within is, the body of the
Parabindu (ParabindusharJram). Within the triangle the
excellent Bindu (Shunya) shines, or within the triangle the
Shunya which is the excellent Bindu shines.

Gf. Todala Tantra, 6th Ullasa : “ The Supreme Light is
formless (Nirakara), and Bindu is imperishable. Bindu means
the void (Shunya), and implies Guna also.” 1

“ Served in secret" (Sevitam chatiguptam) . — The rule is,
“ Eating (Ahara), evacuation (Nirhara), sexual intercourse
(Vihara), and Yoga, should be done in secret by him who knows
the Dharma.” Hence Suras (Devas) serve or worship It
in secret.

1 When it assumes the form of Bindu, It is with the operating
Gunas, for then It is Sakala.

432

THE SIX CENTRES AND THE SERPENT POWER

Verse 42

IWell concealed, and attainable only by great effort, is
that subtle Bindu (Shunya) which is the chief root of
Liberation, and which manifests the pure Nirvana Kala
with Aina Kala . 1 Here is the Deva who is known to all
as Parama Shiva. He is the Brahman and the Atma of
all beings. In Him are united both Rasa and Virasa , 2
and He is the Sun which destroys the darkness of nesci-
ence 3 and delusion . 4

Commentary

The sense is that the void (Shunya) is very secret and
subtle, being, as described later, like the ten millionth part
of the end of a hair. It is attainable only by great effort
consisting of long and incessant performance of Dhyana and
like practices. It makes manifest the purity of the sixteenth
Kala of the moon along with Nirvana Kala — i.e., the void
(Antak-shunya) along with the Ama Kala and Nirvana Kala
within the triangle is realized (Prakasham bhavati) by medita-
tion (Dhyana). It is the source of all the mass of great Bliss,
which is Liberation. Some, however, read Sakala-shashi-kala-
shuddha-rupa-prakasham as qualifying the great Void within
the triangle, and read ‘ salcala ’ to mean with all the sixteen
kalas and say that the Para Bindu manifests the moon with such
kalas. This requires consideration. When it was said that the

* There are seventeen Kalas (digits) of the Moon, but the nectar -
dropping Ama and the Nirvanakala are only at this stage revealed.
The other KalSs are mentioned in Skanda Purana Prabhasa Kharada.

* The Bliss of liberation and that arising from the union of Shiva
and Shakti : vide post.

3 Ajn&na.

4 Moha. This verse occurs in Tripura- sara-samuchchaya, ch. V, 40.

DESCRIPTION OF THE SIX CENTRES

488

Trikona (triangle) is within the full moon, the repetition of it
is useless. Furthermore, in the previous verso we have got
“ served by the Suras ”. The term “ service ” as applied to a void
is inappropriate. The object of service is the Bindu within the
triangle. If it be said that the void should be worshipped by
reason of the presence of the Para Bindu, then the Para Bindu
being there present there is no void.

“ Well concealed ” (Suguptam). — By reason of its being like
the ten millionth part of a hair.

“ By great effort ” (Yatnat) — i.e ., by long-continued practice
of meditation (Dhyana) and so forth.

“ Chief root ” (Param kandam. 1 )- — Para usually means
supreme, excellent ; here chief, principal. Kanda=Mula.

“ Liberation , ” etc., (Atishaya-paramamodasantana-rashi). —
The compound word means, literally, continuity of all the mass
of great and supreme bliss, and this is Liberation (Moksha).

“ Manifests , etc., AmaTcala" (Sakala-shashi-kala-shuddha-
rupa-prakasham.) — This compound word is to be broken up as
follows :

SaTcala^z with the Kala : Kala here meaning Nirvana Kala.
In the word Shashi-kala the Kala means Amakala, the sixteenth
Kala, or digit, of the moon. Shuddha=^ure ; the lustre is not
obscured by anything.

The sense is that the Parabindu, though subtle and other-
wise imperceptible, is seen by meditation (Dhyana) with the
Ama Kala and Nirvana Kala in the Trikona. If Sugopyam be
read in place of Suguptam, then it would be qualified by Yatnat.

Some read Sakala-shashi-kala-shuddha-rupa-prakasham to
qualify Shunya in the previous verse, and say Shunya means
“ vacant space ” but that is absurd . 2 3

Next he speaks of the presence of Parama Shiva in the
pericarp of the Sahasrara.

1 Kanda means bulb or root. The YoginlbWdaya says that this
Kanda is the subtle Parananda-kandabindurupa, or the root of supreme

Bliss in Bindu form (Vishvanatha).

3 According to the Commentator, it qualifies Kanda. Bindu is the
circle O, the void is the Brahmapada or space within.

28

484 THE SIX CENTRES AND THE SERPENT POWER

“ Pararrut&hiva ” 1 * (Paramashiva-samakhyana-aiddha). — He
who is known by the name Parama Shiva.

“ The Brahman ” (Kharupi).*— Kha=Atma, the spirit.

“ The Itma of all beings ” (Sarvatma). — Sarva=all (beings).
He is the Jlvatma, but in fact there is no distinction between
Jlv&tma and Paramatma. The Atma is the Jlva. The Adhyatma
Ramayana says : “ The Jivatma is merely another name (Paryaya)
for the Paramatma. When by the instructions of the Acharya
and the Shastras their oneness is known, then the disciple
possesses Mulavidya concerning Jlvatma and Paramatma.”

The Shruti also, when it says “ That thou art ” — Tat tvam
asi , 3 4 — identifies the Tvam (Thou) with the Tat (That).

“ Rasa and Virasa” (Rasa-virasamita). — Rasa is Parama-
nandarasa — i.e., the experience of Supreme Bliss/ Virasa is the
bliss which is the product of the union of Shiva and Shakti.
He is both. Or Rasa may mean the natural attachment to
worldly enjoyment, and Virasa detachment from it. The mean-
ing would then be : in Him is the Supreme Bliss arising from
his detachment from worldly enjoyment. 5

“ The Sun ”=»Hamsa. As the sun dispels darkness, so does
He dispel nescience (Ajnana) and delusion (Moha).

1 Vishvanfttha says that this Shiva is the SagunaShiva.

’ Cf. Shruti “ Kham Brahma” Chhft. 4—10—6 Brah. 5—1 — 1.

* “ That thou art.” See Introduction.

4 i.e., Moksfta.

'* That is, the Rasa in Him has become Virasa.

DESCRIPTION OF THE SIX CENTRES

435

Verse 43

By shedding a constant and profuse stream of nectar-like
essence , 1 * the Bhagavan 3 instructs the Yati 3 of pure mind
in the knowledge by which he realizes the oneness of the
Jlvatma and the Paramatma. He pervades all things as
their Lord, who is the ever-flowing and spreading current
of all manner of bliss known by the name of Hamsa/i
Parama (Parama-hamsa/i).

Commentary

“ Constant and profuse ” (Niravadhi atitaram).

“ By shedding a stream of nectar-like essence ” (Sudha-
dharasaram vimunchan). — The compound word can be made up
and interpreted in four different ways :

1. Shedding a stream of nectar-like essence.

2. The Adhara (receptacle) of Sudha (nectar) is Sudhadhara,
by which is meant the Moon ; Asara is what flows therefrom, a
stream. Now, what flows from the Moon is Nectar, which is
silvery ; hence the whole word means “ the silvery beams of the
moon ”. This adjective proves that the qualified noun is white
or transparent like the moon. Shedding=Vimunchan.

3. Asara may, again, mean “ what is uttered,” “ word
Sudhadhara ^receptacle of sweetness, which is a quality of
nectar ; hence Sudhadharasaram=nectar-like or ambrosial word.

1 As appears from the Commentary post , this may be variously
translated as follows : “ By shedding a constant and profuse stream of
nectar resembling the silvery beams of the Moon,” or “ By unremitting
and nectar-like words strong for the destruction of the darkness of
delusion,” or “ By constant repetition of the word which is nectar-like
in its mercy and contains the essence of the Brahma-mantra.”

* That is, the Lord as the possessor of the six forms of Aishvarya.

3 Self-controlled, whose mind is unified with the object of worship.

436

THE SIX CENTRES AND THE SERPENT POWER

The meaning of Niravadhi would then be “ at all times,” and
Atitaram would mean “ powerful in destroying the darkness
ignorance or delusion.” Vimunchan should then mean “ utter-
ing ”,

4. Sudha, again, may mean “ nectar of mercy,” and Sara is
“ essence ” — i.e., the essence of Brahma-mantra ; and Dhara is a
stream (continuous repetition) of the merciful word containing
the essence of the Brahma-mantra.

“ Instructs the Yati ,” etc., (Bhagavan nirmala-mater yatefe
svatmajnanam dishati).

“ Yati." — He whose mind intently rests upon the Devata of
his worship.

Knowledge by which, etc., Paramatma, (Svatma-jnana) :
Svam = Jivatma and Atma = Paramatma ; and Jnana 1 that by
which one knows — namely, the Taraka-brahma-mantra, which
leads to a knowledge of the Paramatma, and thereby helps the
worshipper to realise the oneness of the Jivatma and Paramatma.
Dishati = Upadishati (instructs). The above qualifying expres-
sions imply that the qualified noun is the Guru, as instructions
regarding Taraka-brahma-mantra proceed from Him. So it
qualifies “ Parama-shiva ” in the preceding verse, as He is the
Guru. Cf. Guru-tattva-nirupana in Lalita-rahasya.

After describing Guru as “ the well-known and excellent
Purus fra who is ever fond *t of enjoyment with the Self (Atma-
rati-priya),” it goes on to say : “ His beloved is the lustrous One
who may be gained with difficulty by the Brahma-vartma
(Brahman road). The Parama Brahman is but the effulgence of
Her lotus feet.”

By the above passage is meant that the great beauty of Her
lotus feet overspreads the heart-lotus of Parama Shiva who is
Para Brahman. The place for the feet of the lustrous (Tejo-
rupa) Beloved (Shakti) of the Guru is on the breast of the Guru, 3

1 Jn&na is spiritual knowledge or wisdom, and Vijn&na is the know-
ledge of the material world (science).

* i.e., who is engrossed in.

3 This is in praise of Shakti, without whom Shiva is Shava (a
corpse) and unable to move.

DESCRIPTION OF THE SIX CENTRES 437

and not on that of any other Purusfoa. Hence Parama Shiva
and the Guru are one and the same.

The Nirvana Tantra also says 1 : “ In the Lotus in the head
is Mahadeva— the Parama Guru : there is in the three worlds
no one, O Deveshi, who is so deserving of worship as He. O
Devi, meditate on His form, 8 which includes all the four Gurus.” *

This Parama Shiva is outside the triangle in the pericarp,
and above the Hamsa/fc of which we speak below.

The Kamkala-malinI Tantra 4 says : “ In the pericarp of this
Lotus, O Deveshi, is the Antaratma, and above it the Guru.
The Mandalas of Sun and Moon are also there.” And after
having spoken of the presence of different things in their order
up to Maha-shamkhinI, it then proceeds : “ Below it, O Deveshi,
is the Trikona (triangle), placed in the Mandala of Moon ; and
having meditated there on the undecaying Kala, (one should

1 This passage occurs in the 3rd Pafala of the Nirvana Tantra
(Rasika Mohana Cha££opadhyaya’s Edition, p. 8), and is in answer to
the following question of the Devi : “ The Deva who is in the Turlya-
dhama (the fourth state) is unquestionably the Paramatma : if he be
placed in the Lotus in the head, how can obeisance be made to him
outwardly ? ” That is, How can the Sadhaka bow to him who is -in the
head which is itself bowed ?

8 The passage as quoted by the Commentator reads “ Tadamsham ”
(his part) ; in R. M. Cha^opadhyaya’s Edition it reads “ Tadrupam *•
^his form), which reading is here adopted.

3 i.e., Guru, Paramaguru, Paraparaguru, and Parames/if/uguru.

4 This passage occurs in Patfala II (p. 8 of R. M. Chaffop&dhy&ya’s
Edition), which in its entirety runs thus : “ In it (Sahasrara), 0 Deveshi,
is the Antaratma, and above it Vayu, and above Mahanada is Brahma-
randhra. In the Brahmarandhra is Yisarga, which is Eternal Peace
•and Bliss. (Peace — Niranjana, which also means stainless, free from
delusion). Above it is the Devi ShamkhinI, the Creatrix, Maintainer,
and Destructress. Having meditated on the Triangle placed below,
He thinks that Kail&sa (the paradise of Shiva) is there. O Mahadeyl,
by placing the undisturbed Chetas (heart or mind) here one lives in
bliss to the full ‘term of one’s life (Jlva-jlvl) free from all ills, and for
such a one there is no rebirth. Here constantly shines Ama Kala
which knows neither increase nor decay, and within it, again, is the
seventeenth digit, known as Nirvana Kala. Within Nirvana Kala is the
fiery Nibodhika. Above it is unmanifested Nada, effulgent as ten
million suns. It is the excellent Nirvana Shakti, the cause of all. In
this Shakti it should be known that Shiva who is changeless and free
from illusion abides."

488 THE SIX CENTRES AND THE SERPENT POWER

meditate) within upon the seventeenth Kala, by name Nirvana,,
which is like a crescent ” (Ku(ila). 1 *

The above passage speaks ol the presence of Ama Kala,
and so forth, within the triangle in the Chandra Marafala. The
Guru therefore is below them and above Antaratma. Now, if
it be asked how it is that, the Kamkala-malini having placed
the Guru over the Antaratma, the Guru is spoken of as placed
above Hamsaft ? the answer is that the Antaratma and the
Hamsa/i are one and the same.

Cf. Guru-dhyana in Kamkala-malini * : “ Meditate on your
Guru seated on a shining throne (Simhasana) placed on the
excellent Antaratma between Nada and Bindu,” etc. Also
elsewhere : “ Meditate on your Guru, who is the image of Shiva
Himself, as seated on the HamsapIfAa which is Mantramaya.”
Also cf. the Annada-kalpa Tantra 3 : “ Meditate on your Guru in
the white Lotus of a thousand petals in the head ; He is Parama
Shiva seated on the Hamsa among the filaments.”

On a careful consideration of the above authorities, the
identity of Hamsa with Antaratma becomes clear. By the
expression , “ one’s own Guru, who is Parama Shiva,” it is to be
understood that Parama Shiva Himself is the Guru.

The following passage, which relates to the Sahasrara, shows
that Parama Shiva is in the triangle : “ Within (or near) it
(Sahasrara) is the lightning-like Triangle, and within the
Triangle are the two Bindus which make the imperishable
Visarga. There in the empty void is Parama Shiva.”

These conflicting views lead to the conclusion that the
Guru is within the triangle in the pericarp of the upturned Lotus
of twelve petals, below the pericarp of the Sahasrara and in-
separable from it. This has been made clear in the Paduka-
panchaka Stotra. 4 From these passages it is not to be inferred

1 See Jn&n&raava Tantra, XXIV, 86.

* Paiala III.

* This quotation is not traceable in Prasannakumara Shastrl’s
Edition of this Tantra.

* See notes to v. 7 of the P&duka-Panchaka.

DESCRIPTION OF THE SIX CENTRES

430

that the Guru is within the triangle in the perioarp of the
Sahasrara. The triangular Hamsa is below the middle triangle ;
otherwise it would conflict with the authority of the Kamkala-
malinl Tantra.

“ He pervades all things as their Lord ” — (Samaate sarve-
sh&h) — i.e., in this pericarp dwells He who is the Lord of All.
Now, by saying that Parama Shiva is there, it has been said
that Ishvara (Lord) is there ; then why this repetition ? But
there is an object in so doing, as the following qualifying expres-
sions will show. The Sarvesha (Lord of All) is the Hamsa— i.e.,
He is the Mantra “ Ham-SaTt

Cf. Prapancha-sara : “ She whose name is Tattva is Chin-
matra 1 * * : when by proximity to the Light she wishes to create,*
She becomes massive (Ghanlbhuya) and assumes the form of
Bindu. Then in time She divides Herself in two : the one on the
right is Bindu, and that on the left side is Visarga. The right
and left are respectively distinguished as male and female. Ham
is the Bindu, and Sa/t is the Visarga ; Bindu is Purus/ta, and
Visarga is PrakWti ; Hamsa h is the union of Pralmti and
Purus/ia, who pervade the Universe.”

The Mahakall Tantra speaks clearly on the subject
(Pafala I) : “In the empty space 8 in the Chandra Mandala 4 * *
which is within the Sahasrara, adorned with a celestial gateway,
are the letters Ham and Sa h, over which (meditate on) Him
who is pure like rock crystal and dressed in pure white silken
raiment, and so forth.” Here the letters Ham and Sa h are
explictly spoken of.

Or if Hamsa and Parama be read separately as Hamsa and
Parama it would mean “ He who is known as Hamsa and Parama”.

1 Vide ante, v. 89. The text quoted here differs from that of the
edition published by me (See ch. I, vv. 41 — 44, Tantrik Texts, Vol. III).

* Vichikirs/iu — “wishes to distort herself.” Here “ distortion, ” or
stress, is creation. See Introduction. Vide ante, p. 99.

* Shunya. The Shunya is the empty space within the Bindu.

4 The locative is to be read Samipyesaptann — that is, the space is

not in, but near, the Chandra Mandala ; otherwise there appears to be

a contradiction.

440

THE SIX CENTRES AND THE SERPENT POWER

The Author himself speaks of Him as Hamsa in the forty-ninth
verse. Or if the two words be read together, then the meaning
would be “ He who is known by the name of Parama-hamsa,”
by one of the exceptional rules of Karmadharaya Samasa this
word having been formed, the word ‘ anta/i ’ being omitted.
Gf. Agama-kalpa-druma : He is called Parama-hamsa^, pervading
all that is moving and motionless.”

“ Who is the ever following ,” etc. (Sakala-sukha-santana-
lahari-parivaha( — i.e., in Him becomes manifest in every possible
way all kinds of imperishable and increasing happiness ; that is,
He is, as it were, an interminable chain of happiness.

It has previously been said that this Hamsa is below
Parama Shiva.

DESCRIPTION OF THE SIX CENTRES

441

Verse 44

The Shaivas call it the abode of Shiva 1 ; the Vais/mavas
call it Parama PurusAa 2 ; others again, call it the place of
Hari-Hara . 3 Those who are filled with a passion for the
Lotus feet of the Devi 4 call it the excellent abode of the
Devi ; and other great sages (Munis) call it the pure place
of Prakriti-Purus/m . 5 *

Commentary

A

As Hamsa/i, who has in Him all the Devatas (Sarvadeva-
tamaya), and others, are in this pericarp, it is the place of the
Devatas of worship of all classes of worshippers, such as Shaivas,
Shaktas, etc.

“ The Shaivas ” — i.e ., the worshippers of Shiva— call It the
place of Shiva.

“ The Vai&hnavas* call it Parama Purusha ” — i.e., the place
of the Parama Purus/ia, or Vishnu.

“ Others , again ” (Kechid aparo) — i.e., others who are wor-
shippers of Hari-Hara, or, in other words, United Vishnu and
Shiva and not of Shiva alone or Vis/mu alone — call it the place
of Hari-Hara. 7 They do not call it either the place of Hari
(Vi$7mu) or of Shiva (Hara) but the place of their united selves.

1 Shiva-sthanam.

2 i.e. t the place of Parama Purus/ia — Vis /mu.

J Vis/mu and Shiva.

4 Shakti, or the Goddess.

r> Shakti -Shiva.

Worshippers of Vis/mu.

7 Hari-Hara-padam.

442 THE SIX CENTRES AND THE SERPENT POWER

“ Other great sages 1 ” (Munindra apyanye). — By this the
author here means the worshippers of the “ HamsaTi ” Mantra
who call it the pure place of Prakriti-Purusha. Hamsah is
the union of Prakriti and Purus fra,’ hence it is the place of
Prakn'ti and Purusfta.

The above shows that, as this Lotus is the dwelling-place
of the Para Bindu, in which are all the Devatas, each wor-
shipper calls it the place of the Devata of his own separate
worship.

Muni means knower and whose Mind is therefore always in
a state of Meditation.

* Hamsasya praknti-purusAobhayarupatvSt. Ham is the Purus/m,
and Sa h is Prakriti.

DESCRIPTION OF THE SIX CENTRES

443

Verse 45

That most excellent of men who has controlled his mind 1
and known this place is never again born in the Wander-
ing/ as there is nothing in the three worlds which binds
him. His mind being controlled and his aim achieved, he,
possesses complete power to do all which he wishes, andj
to prevent that which is contrary to his will. He ever
moves towards the Brahman/ His speech, whether in
prose or verse, is ever pure and sweet.

Commentary

In this verse he speaks of the fruit of a complete knowledge
of the Sahasrara. The idea sought to be conveyed is that a
knowledge of this place should be gained as a whole and in detail.

“ Who has controlled his mind ” (Niyata-nija-chitta) — i.e.,
he who has controlled and concentrated the inner faculties
on this place. Such an one becomes free from Samsara, or,
in other words, he is released from bondage, as there is nothing
to bind or attract him in these worlds. By bondage is meant
the Mayik bonds of virtue (Puwya) and sin (Papa).

The Bhagavata says : “ If the action which is the product
of the operation of the Guwas is attributed to the self, then
such (false) attribution is bondage and Samsara and servitude.”

1 Chitta.

a Samsara, the world of birth and rebirth to which men are impell-
ed by their Karma.

* The interpretation of Vishvanatha is here adopted, according
to which Kha= Brahman. As the term also means the ‘ air” or
“ether,” the text is capable of translation as “He is able to roam
the sky”.

444 THE SIX CENTRES AND THE SERPENT POWER

Also cf. Bhagavad-Gita : “ 0 Son of KuntI, Man is bound by
action which is the product of his own nature (Sva-bhava).” 1 *

To inhabit this body for the purpose of undergoing Papa
(sin) and Puwya (virtue) is bondage. In heaven one enjoys (the
fruit of) Punya, and in the nether world (Patala) one suffers
sorrow, and on earth man is subject to both Papa and Punya.
For the Tattva-jnani (him who knows the truth) there is neither
Punya nor Papa, which are the causes of bondage ; his accu-
mulated (Sanchita) Karma of merit (Punya) and demerit (Papa)
is also destroyed. He is in consequence under no bondage
whether in heaven (Svarga), earth (Martya), or nether world
(Patala), and he is not truly embodied. 1 Such a one stays on
earth so long only as he has not worked out what he has begun.
He is liberated though living (Jlvanmukta), and attains com-
plete Liberation on the dissolution of the body.

The Kulamava Tantra says : “ Those who have the Brah-

f.

man in the heart can acquire neither merit by performing
a hundred horse sacrifices, nor demerit by killing a hundred
Brahmanas.” The Gita (III, 18) also says : “ For him there is
nothing in this world that should or should not be done. For
such a one there is no dependence on any being.” 3

The SubodhinI 4 interprets this verse to mean that the
“ knower ” (Tattvajnani) acquires no merit by the performance
of actions nor demerit by the omission thereof.

Shruti 5 speaks of the destruction of accumulated (Sanchita)
Punya and Papa : “ When Manas, which is now selecting and
now rejecting, is dissolved in That ; when Papa and Punya are
destroyed (lit., burnt), Sadashiva, who is Shakti and Atma

1 Ch. XVIII, v. 60.

* Na sharlrl bhavati — though he has a body, he is not of it.

* Telang’s Translation : “ He has no interest at all in what is done,
and none whatever in what is not done, in this world ; nor is any
interest of his dependent on any being ” (p. 54, Sacred Books of the
East, Vol. VIII).

4 That is, Shrldhara-sv&ml’s Commentary on the Gita.

4 The text quoted is from Hamsa Upanis/iad but differs slightly
from the published texts of that Upanis/md.

DESCRIPTION OF THE SIX CENTRES 445

(cf. H&msah, ante), is Shanta .” 1 Cf. Bhagavad-Glta : “ And
so the fire of knowledge destroys all actions .” 2

“ Complete power ” (Samagra shakti/i) — i.e., power which
enables him to do everything. By power, or Shakti, is meant
ability to do all he desires to do s and counteract all harm, to
fly across the air , 4 and to become possessed of great powers of
speech and of poetic composition.

1 That is, peace and quietude like the still surface of an ocean
characteristic of tfie Supreme State.

3 IV, 37.

3 Such an one may have such a power but will not wrongly exer-
cise it.

4 Khagati ; this is K&llcharana’s interpretation ; as to Vishvan&tha,
see p. 438, n. 3, ante ,

446 THE SIX CENTRES AND THE SERPENT POWER

Verse 46

Here is the excellent (supreme) sixteenth Kala of the
Moon. She is pure, and resembles (in colour) the young
Sun. She is as thin as the hundredth part of a fibre in
the stalk of a lotus. She is lustrous 1 and soft like ten
million lightning flashes, and is down-turned. From Her,
whose source is the Brahman, flows copiously the con-
tinuous stream of nectar 2 (or, She is the receptacle of the
stream of excellent nectar which comes ifrom the blissful
union of Para and Para ). 3

Commentary

Verses 41 and 42 speak of the presence of Ama-kala, Nirvawa-
k^la, and Para Bindu, within the triangle in the pericarp of the
Sahasrara. He now desires to describe them by their distinctive
attributes, and speaks in this verse of the distinctive features of
Ama-kala.

“ Excellent or supreme ” (Para) — i.e., She is Chit Shakti.
In the Prabhasa-khanda occurs the following passage : “ The
excellent Maya who maintains the bodies of all that have
bodies.” This is attributive of Ama.

1 Kallcharana reads “ Vidyotita,” but Shankara reads “ Nityodita,”
“ constantly shining

’Alternative reading of Commentator: Nityananda-parampara-
tivigalatpIyftsAa-dhara-dhara. Parampara may mean “ in a continuous
course,” or Param may mean Shiva and Para, Shakti. This difference
in meaning is due to the different ways in which these words may
be read.

’Para, according to Shankara, may mean Para, PashyantI,
Madhyama, and VaikharT collectively. Para and Para are the Bindurupa
Shiva and Shakti.

DESCRIPTION OF THE SIX CENTRES

447

“The sixteenth Kala of the Moon" (Chandrasya sfoorfashi).
— By this we are to understand that he is speaking of Ama-kala . 1

“ Pure ” (Shuddha) — i.e., stainless.

“ She resembles,” etc. (Shishu-surya-sodara-kala).— By this
the redness of this Kala is indicated.

“ Thin as the hundredth part of a fibre in the stalk of the
lotus ” (Nirajasuksftma-tantu-shatadha-bhagaika-rupa). — Thin like
a hundredth part of the fibre in the lotus-stalk split length-wise.

“ Whose source is the Brahman ” (Nityananda-parampara). —
Nityananda=Pumananda= Brahman.

“ Flows,” etc. (Ativigalat-piyusfra-dhara-dhara). — If the last
two compound words be read as one long compound word, as
follows, Purnananda-paramparativigalat-plyus/ja-dhara-dhara, the
meaning of it will be as given within brackets at the end of the
verse. Ananda will then mean the joy of union, and Param-
Para will then mean Shiva and Shakti.

Para=Bindurupa, Shiva, Para=Prakriti, Shakti. Ananda
is the joy which arises from the union of the two, and from
such union flows the nectar of which Ama-kala is the receptacle.

1 Vishvan&tha says that this Ami-kalii is Urddhvashaktirupft, or the
upward (towards the Brahman) moving Shakti.

448

THE SIX CENTRES AND THE SERPENT POWER

Verse 47

Inside it (Ama-kala) is Nirvawa-kala, more excellent than
the excellent. She is as subtle as the thousandth part of
the end of a hair, and of the shape of the crescent moon.
She is the ever-existent Bhagavatl, who is the Devata who
pervades all beings. She grants divine knowledge, and
is as lustrous as the light of all the suns shining at one
and the same time.

Commentary

In this verse the Nirvana-kala is described.

“ Inside it ” (Tadantargata) — i.e., placed in the lap 1 of
Ama-kala. The Kala has already been described 5 as the “ cres-
cent seventeenth Kala placed within Ama, and known by the
name of Nirvana-kala.”

11 More excellent than the excellent" ( Para paratara). — The
Ama-kala is excellent ; this is more excellent than Ama. If
“ Paratparatara ” be accepted for ‘ Para paratara then the
meaning will be that She is the most excellent.

“ She is as subtle . . hair ” (Keshagrasya sahasradha
vibhajitasyaikamsha-rupa). — She is equal in dimension to the
thousandth part of the end of a hair, so very subtle is She.

Of the shape of the crescent Moon ” (Chandrardhanga-
samanabhanguravatl) — like Ama-kala she is in shape like the
crescent.

1 That is, within the curve of AmA-kala. Vishvan&tha says, not
within Amfi-kalA, but within the Chandra Mandala, of which the Ama-
kala is one of the digits, Nirvana-kala is, he says, Vy&pinltattva.

* See p. 428, ante.

DESCRIPTION OF THE SIX CENTRES 440

“ That Devata, who pervades all beings ” (Bhutiinam adhi-
daivatam). — Adhi-daivatam^Hardda-chaitanyam, 1 and this Kala
is Harddachaitanya-svarupa of all beings.

“ She grants divine knowledge ” (Nitya-prabodhodaya). — i.e.,
She grants Tattva-jnana, or knowledge of the Brahman.

“ And is lustrous," etc. (Sarvarka-tulya-prabha). — There
are twelve suns (Dvadashaditya). “ When all the twelve suns
are shining ” — such is Her lustre. This adjective also implies
that She is red.

1 Hardda-chaitanyam. Amara defines Hardda to mean Prema;
Sneha — i.e., affection, love. That is, the IsMadevata worshipped in
the heart ; the Shakti who is Herself the heart of the Lord. The word
is derived from hrid = heart. The Devata also exists as what is called
the Harddakalii. See Introduction.

29

450 THE SIX CENTRES AND THE SERPENT POWER

Verse 48

Within its middle space ( i.e ., middle of the Nirvawa-kala)
shines the Supreme and Primordial Nirvana Shakti 1 * ; She
is lustrous like ten million suns, and is the Mother of the
three worlds. She is extremely subtle, and like unto the
ten-millionth part of the end of a hair. She oontains
within Her the constantly flowing stream of gladness,® and
is the life of all beings. She graciously carries the know-
ledge of the Truth (Tattva ) 3 to the mind of the sages.

Commentary

He now speaks of the Para-Bindu.

“ Its ” (EtasyaA) — i.e., of the Nirvana-kala.

“ Middle ” (Madhya-deshe). — Within the lap . 4

The Supreme and Primordial Nirvana Shakti ” (Parama-
purva nirvara-shaktih— p a r a m a apurva-nirvana-shaktifr). —
Parama 4 — i.e., the Supreme Brahman as Shakti. Apurva — i.e..
She before whom there was nothing, She having appeared at
the beginning of creation.

1 This is, according to Vishvan&tha, the Samanapoda or SamanT
Shakti. This state is not free from the multitude of bonds (Pashajala).

* Prema. See notes, post.

* This word “ Tattva ” has by Vishvanatha been said to be
Shivftbhedajn&nam — i.e., the non-distinction between Shiva and ShivA.

4 That is, within the crescent. According to' Vishvanatha the
locative indicates proximity and means near the middle but slightly
above it.

* 4 This word has been defined by Shankara to mean “ She who is as
great as the Para or Supreme Vishvanatha says it means 44 She who
measures futurity (Para=Uttarakfila)” — that is, all future time is in
Her control.

DESCRIPTION OF THE SIX CENTRES 401

“ Shines ” (Vilasati parama) 1 — i.e., dwells resplendent.

“ Mother of the three worlds ” (Tri-bhuvana-janani)— i.e.,
She is the origin of the Universe which comprises Svarga,
Martya, and Patala and the like.*

“ She is extremely subtle, like unto the ten-millionth part of
the end of a hair ” (Keshagrasya kofi-bhagaikarupa’tisukshma).—
As She is like the ten -millionth part of the end of a hair, She
is extremely subtle.

“ She contains within Her the constantly flowing stream of
gladness ” (Niravadhi-vigalati-prema-dhara-dhara). — Prema is the
tenderness of mind produced by feeling of gladness ; that is, She
holds within Her the stream of excellent nectar which has its
origin in the blissful union of Shiva and Shakti, and which
flows incessantly.

“ Is the life of all beings ” (Sarves/iam jlva-bhuta) — i.e.,
animated being is but a part of Her.

Cf. “ O Devi, as sparks fly forth from a flame, so does the
Parabindu (as Jlva) issue from Her (Nirvana Shakti), and
becomes knowing 1 * 3 when it touches the Earth.” *

By “Her ” is meant the Shakti who is in the Parabindu,
who is both Shiva and Shakti ; and from Her emanates the
Jlva.

Nirvana Shakti is situated below Nirvana-kala, and over
Nibodhika , 5 which is Nada-rupa . 6 Cf. “ Placed within Nirvana

1 Paramtl — She who is co-existent or of equal degree with the
Supreme (Para) or she who knows the Supreme. This is as applied
to Maya.

* Heaven, Earth, and Netherworld.

3 Samjnayuktah, i.e., Jlva-consciousness. It may also mean 4 be-
comes endowed with a name \ Name and form characterise the world
as Sat, Chit and Ananda do Brahman.

Cf. Asti bhati priyam rupam nama chetyamsha-panchakam
Adyam trayam Brahma-rupam jagadrupam tato dvayam.

4 Yadft bhumau patati tad& samjnayukto bhavati. The creation of
Jlva is here spoken of. The Text quoted is from Nirvanatantra I.

5 See Introduction, and note to v. 40, particularly the portion
dealing with Nada, Bodhinr and Bindu.

€ That is Shakti, as Nada.

452 THE SIX CENTRES AND THE SERPENT POWER

(Kal5) is the fiery (Vahnirupa) Nibodhika, who is unmanifested
Nfcda 1 ; above it is the supreme Nirvana- Shakti, who is the
cause of all and is possessed of the lustre of ten million suns.
It is in Her that there is the Brahmau’ who is the changeless
Shiva* ; it is here that Kundall Shakti enjoys with Paramatma.”
Nibodhika is a phase of Avyakta-nada (Avyakta-nadatmika),
and is fire-like. Raghava-bhaffa says : “ Nada exists in three
states. When Tamo-guna is dominant, it is merely sound un-
manifest (Avyakta-nada) 4 in the nature of Dhvani ; when Rajo-
guna is more dominant, there is sound in which there is some-
what of a placing of the letters 5 ; when the Sattva-guna prepon-
derates, Nada assumes the form of Bindu.” 6 Hence Nada, Bindu,
and Nibodhika, are respectively the Sun, the Moon, and Fire/
and their activities are Jnana, Ichchha, and Kriya,. Jnana, again.
iB Fire, Ichchha the Moon, and Kriya the Sun. This has been

1 Avyakta-nada — unmanifested sound.

* Niranjana. This word may either be equal to Nift-4*anjana (i.e.,
stainless) or Ni/i-j-anjana (unaffected by pleasure or pain, unmoved).
It is one of the aspects of the Brahman.

* Nirvik&ra. Some read Nirvikalpa, or of unconditioned conscious-
ness. Nirvikalpa is also the last stage of Samadhi, in which there are
no (Nir) specific distinctions (Vikalpa) : and no “ this ” and “ that ”.

4 Tamo-gunadhikyena kevaladhvanyatniako’vyaktanada/i.

1 Raja adhikyena kinchidvarwa-baddha-nyasatmaka/*. The sense
appears to be that the letters exist anyhow together in massive un-
differentiated form.

* SattvAdhikyena vindu-rupa/t.

7 Tatash cha nSda-vindu-nibodhika arkend u - vahn i - rupfiA. Jnana
is Fire, because it burns up all actions. When the result of action is
realized, action ceases (see note to v. 45). Ichchha is the Moon, because
Ichchha is the precursor of creation and is eternal. The Moon contains
the AmA-kal&, which knows neither increase nor decay. Kriya is the
Sun, because like the Sun it makes everything visible. Unless there
is striving there cannot be realization and manifestation. Cf. “ As
one Sun makes manifest all the Lokas ” (Gita).

The Text will be made clearer if an arrangement be made in
the following groups : (1) Nada, Sun, Kriya ; (2) Bindu, Moon, Ichchha ;
(8) Nibodhika, Fire, Jnana. But see Introduction.

DESCRIPTION OF THE SIX CENTRES 4£f8

said in the Sharada. Therefore, insomuch as it has been said
that Nirvana Shakti is above the fiery (Vahnirupa,) NibodhikS
the wise should conclude that Nirvana-Shakti is placed above'
vthe Manilas of the Sun, the Moon, and Fire.

This has been clearly stated in the Kulamava Tantra in
the Para-Brahma-dhyana, which begins, “ The Bindu-rupa Para
Brahma in the Sahasrara,” and ends, “ Beautified by the three
Mantfalas within the triangle in the pericarp.” By three
Mandates are meant the Mandates of Sun, Moon, and Fire. We
shall show that the Nirvana-Shakti is in the form of Para-bindu
(Para-bindu-rupa).

464 THE SIX CENTRES AND THE SERPENT POWER

Verse 49

Within Her is the everlasting place called the abode of
Shiva , 1 * which is free from Maya, attainable only by Yogis,
and known by the name of Nityananda. It is replete with
every form of bliss , 1 and is pure Knowledge itself . 3 Some
call it the Brahman ; others call it the Hamsa. Wise men
describe it as the abode of Vis/mu, and righteous men*
speak of it as the ineffable place of knowledge of the Atma,
or the place of Liberation.

Commentary

He speaks of the Para-Brahma-stkana (place of Para Brahma)
in the Void within Nirvana Shakti.

“ Within Her ” (Tasya h madhyantarale) — i.e., within
Nirvana 4 Shakti in Her form of Param Bindu, i.e., the empty
space within the Bindu.

1 Shiva-padam or state of Shiva. This, Vishvanatha says, is the
UnmanI state of Shakti •where there is neither Kala nor Kala, time nor
space. It is the body of Shiva (Shivatanu). It is then said Unmanyante
Parashiva/t. The following verse which occurs in Padma Parana
(Uttara Khanda, ch. 78, v. 48) puts the idea in a more popular form.
It says ;

ShaivA/t SaurAsb cha GAnesha/t Vais/mavA/t Shaktipujaka/t

M&meva prRpnuvanti hi varsAambhah sogaram yatha.

" Shaivas, Sauras, Ganeshas, Vais/mavas and Shaktas, all verily
come to me like rain water to the ocean."

* Sakalasukhamayam . Vishvanatha reads here Paramakulapadam,.
which he interprets as Param Akula-padam, or the abode of the Supreme
Shiva, who is known as Akula, as Hula is Shakti. It is so called because
it is here that the universe finds its rest.

3 Shuddha-bodha-svarupam.

4 Sukritinah.

* Vishvanatha says Samana.

DESCRIPTION OF THE SIX CENTRES 455

“Abode of Shiva” (Shivapadam).— This is the plaoe of the
Brahman.

Free from YLayd (Amalam) i.e., free the impurity of
Maya.

“ Called ” — i.e., called by those who know the Tattva.

“ Attainable only by Yogis ” (Yogi-gamyam). — On account
of its extreme subtlety, it is beyond the scope of word and mind,
is attainable by Yogis by pure Jnana 1 * only.

“ Some call it ” — i.e., the Vedantists (Vaidantikas) call it.

“ Ineffable ” (Kimapi) — i.e., wonder-inspiring.

“ Place of the Jcnoivledge of the Atmd ” (Atma-prabodham).
— The place where the Atma is seen or realized.

“ Liberation ” (Mok$7«a) — i.e., where one is liberated from
Maja by which one is surrounded.

Now be good enough to mark the following : the Parabindu
which is Prakriti and Purus/ia is surrounded* by Maya, and is
within the triangle in the pericarp of the Lotus of a thousand
petals. So it has been said :

“ In the Satya-loka is the formless and lustrous One ; She
has surrounded Herself by Maya, and is like a grain of gram ;
devoid of hands, feet, and the like. She is Moon, Sun, and Fire.
When casting off (Utsrijya) the covering (Bandhana) of Maya,
She becomes of two-fold aspect (Dvidha bhitvS) and UnmukhI, 3
then on the division or separation of Shiva and Shakti 4 arises
creative ideation.” ’*

1 Spiritual knowledge, as it is said : Moks/ie dhlr jnanam anyatra
vijnanam shilpashastrayo/^. The knowledge which gains Mok»/m
(Liberation) is called Jnana, other forms of knowledge, such as fine
arts, and the Shastras being Vijnana.

a Mayabandhanachchh&dita-prakWti-purus/jatmaka-para-vindu/j.

3 By UnmukhI is meant that She becomes intent on creation!

4 Shiva-Shakti-vibh&gena. By division or separation is not meant
that Shiva is really divided or separated from Shakti — for the two are
ever one and the same — but that Shakti, who exists latently as one
with the Brahman in dissolution, appears to issue from It on creation
as the manifested universe.

3 Sns/iti-kalpana. That is, the subject knows itself as object.

466 THE SIX CENTRES AND THE SERPENT POWER

The word “Satya-loka” in the above passage means
Sahasrara.

Also cf. “ The attributeless Bindu is without doubt the
Cause (of the attainment) of Siddhis. Some say that the Peva
who is ope, stainless (Niranjana), all-embracing (Mahapuma) and
united with the primordial Shakti as in the form of a grain of
g¥dm ' is Brahma, and by some, again, He is called Vis/mu : by
others, again, He is called the Deva Rudra.”

The luminous empty space within the Nirvana Shakti ( i.c .,
the outer circle of the Parabindu), which is more minute than
the ten -millionth part of the end of a hair, is according to the
author, the abode of Brahman (Brahmapada). Cf. “ Within it *
is Para-bindu, whose nature it is to create, maintain, and
destroy. The space within is Shiva Himself and Bindu 5 is
Parama-kundali . ’ ’

Also : “ The circumference (VWtta) is the KnmfalinI- Shakti,
and She possesses the three Gunas. The space within, O Belov-
ed Maheshani is both Shiva and Shakti.” *

This Bindu is, according to some, Ishvara, the Cause of
All. Some Pauranikas call Him Maha-Vishnu ; others call Him
Brahma Purus lia.

Cf. “ There was neither day nor night, neither the firmament
nor the earth, neither darkness nor any other light ; there was
That, the Brahma-Male, 1 * * 4 imperceptible to hearing, and the other
sources of knowledge united with Pradhana.” 6

The Sharada 7 says : “ The eternal Shiva should be known
both as Nirguna (attributeless) and Saguna (possessed of attri-
butes). He is Nirguna when (considered as) disassociated from

1 Cbanaka, which under its outward sheath contains two undivided
halves.

* Apparently Nirv&na-kal&.

5 That is, the circumference as opposed to the inner space.

4 Jn&n&rnava Tantra, XXIV, 21.

4 Pr&dhanikam Brahma-pum&n.

* Kalikfi, Pur&na, XXIV, v. 125.

' Ch. I.

DESCRIPTION OF THE SIX CENTRES

457

the workings of Prakriti, but when Sakala (i.e., so associated
with Prakriti) He is Saguna.’ 1 *

This shows that the Bindu is Saguna Brahman. We should
know that Saguna Brahman is in reality but one, though He
is called by different names according to the inclinations of
men. There is no need to go into further details.

Summary of Verses 41 to 49

Above (the end) of the Sus/iumna Nikii is the Lotus of a
thouand petals ; it is white and has its head downward turned ;
its filaments are red. The fifty letters of the Alphabet from A
to La, which are also white, go round and round its thousand
petals twenty times. On its pericarp is Hamsa/f, and above it
is the Guru who is Parama- Shiva Himself. Above the Guru
are the Surya and Chandra Mandalas, and above them Mahavayu.
Over the latter is placed Brahmarandhra, and above it Maha-
shankhini. In the Mandala of the Moon is the lightning-like
triangle within which is the sixteenth Kala 3 of the Moon, which
is as fine as the hundredth part of the lotus-fibre, and of a red
colour, with its mouth downward turned. In the lap of this
Kala is the Nirvawa-Kala, subtle like the thousandth part of the
end of a hair, also red and with the mouth downward turned.
Below Nirvana-Kala is the Pire called Nibodhika which is a form
of Avyaktanada. 8 Above it (Nibodhika), and within Nirvana-
kala, is Para Bindu, which is both Shiva and Shakti. The
Shakti of this Para Bindu is the Nirvana Shakti, who is Light
(Tejas) and exists in the form of HamsaTt (Hamsarupa), and is
subtle like the ten-millionth part of the end of a hair. That
HamsaA is Jlva. Within the Bindu is the void (Shfinya) which
is the Brahmapada (place of the Brahman).

1 And so, also, the ShaktanandataramginI (Ch. I) says of the Devi
that Mahatnaya without Maya is Nirguna, and with Maya Saguna.

* That is, Ama-kalft.

3 Avyakta-n&datmaka-nibodhikakhya-vahni.

458

THE SIX CENTRES AND THE SERPENT POWER

According to the view expressed in the fifth chapter of the
Agama-kalpa-druma and other works, the triangle A-Ka-Tha ’
is in the pericarp of the Sahasrara. At its three corners are
three Bindus : the lower Bindu at the apex of the triangle is
Ha-kara,’ and is male (PurusAa) ; and the two Bindus at the
corners constitute the Yisarga in the form Sa 1 * 3 and represent
Prakriti. Hamsa/» which is PurusAa and Prakrtti thus shows
itself in the form of three Bindus. In its middle is Amakala,
and in Her lap is Nirvana- Shakti, and the vacant space within
Nirvana- Shakti is Parabrahman. It has been said : “ Within
the Mandala of the moon in the white Lotus of a thousand
petals shines like lightning the triangle A-Ka-Tha united with
Ha-La-KsAa. 4 Within it, is the excellent (Para) Bindu (Shunya),
placed below Yisarga. In this region is the downward-turned
sixteenth Kala, of the colour of the rising sun, in shape like the
Crescent moon who discharges a stream of nectar, and within
Her is Para Shakti, possessing the effulgence of ten million
suns. She is as subtle as the thousandth part of the Lotus
fibre, and is Chidatmika. 5 Within Her is Bindu who is the
Niranjana Purus7ta, who is beyond mind and speech and -is
Sachckidananda, and Visarga (who is also there) is Prakriti.
Hamsa who is both Pum 6 and Prakriti shines by His own efful-
gence.”

Those who follow this view, place Sa-kara over the Bindu,
and place the Guru above Yisarga 7 and Bindu which together

1 That is, the letters arranged in the form of the triangle referred
to in v. 4 of Paduka-panchaka. The Devi is Matnka-mayl.

a Viz., Ham representing the “ Male ” Bindu.

’ That is, literally “ standing Sa,” or Visarga in the form Sa. The
letter Sa, or more strictly Sa without the vowel, changes into VisargaA ;
thus, Tejas becomes TejaA, Rajas RajaA.

4 These Varnas are inside the triangle A-Ka-Tha.

6 Of the nature of Chit. Cf. definition of MayA-Shakti in Tattva
Sandoha 14.

* The Male, PurusAa.

7 Lit. Generator of VisargaA (see note 5, ante, p. 450), for from
Sa Yisarga comes.

description of the six centres 459

make Hamsa/i. But this cannot be right. The Nirvana Tantra
speaks of the Guru as worshipping the Para Bindu-rupa-Shakti,
and as being close to Her and in the act of worshipping Her.
The worshipper should always sit at a level lower than, and in
front of the object of worship, and never at a higher level than,
and behind the object of worship. Cf. Nirvana ' : “ Meditate upon
the Niranjana Devi within the Satyaloka in the Chintamani-
griha 8 9 as placed on the jewelled throne or lion-seat (Simhasana),
and on your Guru as being near Her and worshipping Her.”

The Mahakali Tantra, moreover, speaks explicitly of the
presence of the Guru over the two letters Ham and Sa hf It
is to be understood that if there be any texts which differ from,
or add to those here adopted, then they must be taken to refer
to different methods and opinions.

This is the end of seventh section.

1 Nirvana Tantra, Ch. X.

* The room made of Chintamani stone which grants all desires,
described in tile Rudrayamala and Brahmanda Purana. The Lalita
refers to it as being the place or origin of all those Mantras which
bestow all desired objects (Chintita).

8 In the Jnanarnava Tantra (I, v. 18) it is said : “ P&rvatl, in Ha-

k&ra with Bindu (Ham) is Brahma and, 0 Maheshvarl, the two Bindus
of Visarga (Sa/;) are Hari and Myself. By reason of this inseparable
connection men in this world speak of Hari-Hara.”

460 THE SIX CENTRES AND THE SERPENT POWER

Verse 50

He whose nature is purified by the practice of Yam a,
Niyama, and the like , 1 * learns from the mouth of his Guru
the process which opens the way to the discovery of the
great Liberation. He whose whole being is immersed in
the Brahman then rouses the Devi by Hum-kara, pierces
the centre of the Linga, the mouth of which is closed, and
is therefore invisible, and by means of the Air and Fire
(within him) places Her within the Brahmadvara."

Commentary

Having described the Chakras ending with the Sahasrara,
he now wishes to speak of the union of Kuwdalini, and prelimi-
nary to that he refers to the mode of rousing Kundalinl . 3

The sense conveyed by this verse is that the man who has
attained success in Yoga learns from his Guru the process,
which consists of contracting the heart, rousing Kundalinl by
the power of the air and fire, and so forth 4 ; and having learned
it from the mouth of his Guru, he rouses KuwdalinI, attacking
Her with air and fire, and by uttering the Kurchcha “ Hum ”
and piercing the mouth of the Svayambhu Linga places Kim-
dalinl within Brahmadvara, or, in other words, within the
mouth of the Nadi Chitrim.

1 See Introduction.

* That is, within ChitrmT-Nfidi.

s In the Yoga-process known as S/taichakrabheda, generally describ-
ed in the Introduction, but which practically must be learned of
the Guru.

4 The Commentator Shankara, citing Goraks/m Samhitft, says that
air makes the fire go upwards, and the fire awakens KundalinI and She
also goes upwards.

DESCRIPTION OF THE SIX CENTRES

461

“ He whose nature is purified ” (Sushlla)— i.c., the man who
regularly practises Yama and so forth, and has trained himself.

“ By practising Yama, Niyama," etc. (Yama-niyama sama-
bhyasashila). — It must be observed that it is not merely by the
practice of Yama and Niyama that perfection in the preliminary
Yoga practices 1 is attained. But the Sadhaka has by practice
to destroy such inclinations as lust, anger, and the like which
interfere with Yoga, and cultivate others, such as controlling
the inner air, steadiness of mind, and so forth, which are help-
ful in Yoga practice. It is because of this that in v. 54 the
Author has used the word “ Yamadyai/j ” in the plural. Practis-
ing Yama and the like is necessary, however, for those whose
minds are disturbed by lust and other propensities. If, however,
a man by reason of merit and good fortune acquired in a previous
birth, and by his nature, is free from anger, lust, and other
passions, then he is capable of real Yoga without the preliminary
practices. This must bo well understood.

“ From the mouth of his Guru ” (Shrl-natha-vaktrat). — The
process cannot be learnt without the instructions of the Guru.
Hence it has been said : “ It can be learnt from the Guru alone,
and not from ten million Shastras.”

“ Process ” (Krama). — Steps, order.

“ Which opens the way to the discovery of the great Libera-
tion ” (MahSmoks/ia-vartma-prakasha). — By this is meant the
‘ process ’ by which the entrance into the channel of the Nadi
Chitrira is opened out. ‘ Way of Liberation ’ (Moksha-vartma)
is the way through the channel within Chitrinl. The ‘ dis-
covery ’ (Prakaslia) is made of this by making one’s way
through it.

“ He ” -(Sa h) — i.e., the man who has distinguished himself
by, his success in Yoga practices.

“ Whose whole being is immersed in the Brahman ”
(Shuddha-buddhi-svabhava 2 ). — Shuddha-buddhi means the

1 Anga-yoga. See Introduction, and Vishvanatha citing Gautamlya
Tantra (Tantrik Texts, Vol. II, p. 188, ed. A. Avalon).

8 Shankara reads prabhftva, and renders the passage as “ He whose
power is due to the purity of the Buddhi ”.

462

THE SIX CENTRES AND THE SERPENT POWER

Brahman, and he whose Svabhava (own being) is in Him. This
compound word may also mean “ He whose being (Bliava) by
reason of the purity of his mind (Shuddha-buddhi) is immersed
in the Spirit (Sva=Atma).”

“ Rouses the Devi by Hum-kara ” (Hum-karenaiva Devim). —
The Agama-kalpa-druma says : “ Then having mentally recited
Hamsa, gently contract the anus.” 1 * * It therefore follows that in
moving Kundalini the Hamsa Mantra should be uttered. The
Author of the Lalitarahasya, following this, says that in moving
Kundalini the Mantra “ Hum HamsaA ” should be employed.
But from the fact that the part is to be contracted after the
Hamsa Mantra is recited, the intention appears to be that the
Jivatma, which is of the shape of the flame of a lamp, should by
the recitation of the Hamsa Mantra be brought from the heart
to the Muladhara, and then moved along with Kunrfalinl.

The Agama-kalpa-druma in a subsequent passage says :
“ Raising and again raising the Shakti with the Atma from the
abode of Brahma, 9 the excellent Sadhaka should (and so forth).”
This shows that She should :be led away along with Atma or
Jivatma. The Kali-Kulanmta has : “ Having led Jiva from the
heart .by tbe Hamsa Mantra to the Mula Lotus, 9 and having
roused the Paradevata Kundalini by Hum-kara.” The Kankala-
malini says : “ O daughter of the King of Mountains, having
drawn the Jivatma l^y the Pranava, let the Sadhaka move Prana
and Gandha 4 with KundalinI by the aid of the ‘ So’ham ’
Mantra, and make the Devi enter the Svadhis/it/iana.”

The wise should, from the above texts, understand that the
Jivatma should be brought from the heart by the aid of either
the Pranava or Hamsa Mantra, and then Kundalini should be
roused by the Kurchchablja alone.

1 Shanair akunchayed gudam — that is, by Ashvini-mudra.

* Brahma is in Muladhara.

•* Mukh&mbhuja. This may be a mis-script for Mulambuja.

* i.e., Pritbivi.

DESCRIPTION OF THE SIX CENTRES 463

“ The mouth of which is closed ,” etc. (Guptam).— This word
may be read either as an adjective qualifying Linga, and mean
unmanifested by reason of its mouth being closed , 1 * or may be
read as an adverb qualifying “ places ” and then the word would
mean “ imperceptibly

In the Agama-kalpa-druma, Panchamashakha, the mode of
rousing the KundalinI is described in detail thus : “ Having
seated oneself in the Padmasana posture, the two hands should
be placed in the lap. Thereafter, having mentally recited the
Hamsa Mantra, the anus should be gently contracted. One
should then repeatedly raise the air by the same way®, and
having raised it let him pierce the Chakra. I now speak of its
process. In the Muladhara Lotus is a very beautiful triangle.
Inside it is Kama 3 (lustrous) like ten million young suns .
above Him (Kama) and surrounding Svayambhu-Linga, is
KundalinI Shakti.” Also cf. As the result of excitation by the
Kamagni and the action of the Kurchcha-mantra on Her, She
is seized with desire for Para Hamsa.” 4

The Bhuta-shuddhi 5 * also says : “ O Shiva, the Sadhaka
should contract the chest (lit., heart), letting his breath remain
there,* and he should control the base of the throat and? other
parts of the body , 7 and then suddenly opening the door by

1 On the top of the Linga is N&dabindu — i.e# Chandra Bindu. The
mouth is the Bindu which Kuwdalinl pierces.

* Tena vartmana — that by which KundalinI is to go.

a The Kftmavayu, or Air of Kama.

4 Param Hamsabhilfus/tml — i.e., passion is excited in Her, and
She is impelled by the fire of Kama towards the Param Hamsa in the
Sahasrara.

5 This passage is obscure, and cannot be traced in the only published
edition of the Tantra, but is similar to certain passages in the Hai/jayoga-
pradipika which deads with Bhutashuddbi. It seems to contain passages
from various texts to illustrate the process of Bhutashuddhi. The
Commentator has, however, more clearly described the process in his
own words.

* He thus closes the passage of the upward breath. '

7 That is, the chest and the anus, thus closing the passage of the
upward and downward airs.

464 THE SIX CENTRES AND THE SERPENT POWER

means of a key-like motion (Kunchika ) 1 and (the fire of desire)
should be kindled, O'Parameshvarl, by mean's of the air (Pavana).”
“ Then the Serpent,* who is sleeping on the Linga in the Mula-
dhara and who is stung by the heat of the fire, should be
awakened in the Linga at the mouth of the Yoni and by the
iibat (of her desire) be led forcibly upwards.” -1 “ Move the air
into the Nadi according to the rules of Kumbhaka (retention
of breath) and the method shown by the Guru. Let the Jiva
thus controlled be led by the concealed passage, and by the
upward breath make all the Lotuses turn their heads upwards.
Having fully awakened Her, let the wise one lead Her to Bhanu
(the Sun) at the summit of the Meru ( i.e ., the Sahasrara).”

Now pay attention to the procedure established by a careful
consideration of the above texts 4 : The Yogi should sit in the
proper posture and place his two hands with palms upwards
in his lap, and steady his mind (Ghitta) by the KhecharT
Mudra. He should next fill the interior of his body with air and
hold it in by Kumbhaka , 5 and contract the heart/’ By so doing
the escape of the upward breath is stopped. Then, when he
feels . fjhat. the air within him from the belly to the throat is
tending downward through the channels in the NSdis, he Should
contract the anus and stop the downward air (Apana) ; then,
again having raised the air, let him give the Kama 7 within the
triangle in the pericarp of the Muladhara Lotus a turn from

1 That is, the motion of the Kamav&yu spoken of post.

* Nagini, one of the names of Kundalinl.

3 That is, the Trikona in the Muladhara which surrounds the
Svayambhu Linga.

4 The passages in quotation marks are here cited from different
books on Hatf/iayoga.

6 Retention of breath in Pranayama.

* Hridayam akunchayet — that is, by Jalandhara Bandha, etc. See
Introduction.

7 Kama-vftyu.

dbscbiption or the six centres 465

the left to the right (Vamavartena) ; by so doing the fire of
gama, there is kindled, and KuncZalinI get# heated (excited)
thereby. He should then pierce the mouth of the Svayambhu
Linga, and through its aperture with the aid of the “ Hum ”
Bija, lead Her who desires union 1 with Parama- Shiva, within
the mouth of the Chitrim-Nadi. This is the clear sense of texts.

' Saraa-rasya, a term used on the material plane to denote sexual
union.

80

466 THE SIX CENTRES AND THE SERPENT POWER

Verse 51

The Devi who is Shuddha-sattva 1 * * pierces the three Lingas,
and, having reached all the lotuses which are known as the
Brahma-nadi lotuses, shines therein in the fulness of Her
lustre. Thereafter in Her subtle state, lustrous like light-
ning and fine like the lotus fibre, She goes to the gleaming
flame-like Shiva the Supreme Bliss and of a sudden pro-
duces the bliss of Liberation.

Commentary

Now he speaks of the mode of the Union of KundalinI (with
Shiva). The meaning of this verse, in brief, is that the Devi
KundalinI pierces the three Lingas — viz., Svayambhu, Bana,
and Itara ’ — and by so doing makes a passage for Herself ; and
when she reaches the lotuses in (or appertaining to) the Nadi
called Brahma-nadi she shines in the fulness of Her lustre in
these lotuses. Then, when in Her subtle form, fine like the
lotus fibre. She approaches Shiva, who is Supreme Bliss’ Itself,
and who is in His Bindu form in the pericarp of the Sahasrara,
She brings to the Sadhaka the Bliss of eternal Liberation 4
when that is least expected.

“ Pierces ” (Bheda) means making a passage through that
which is obstructed.

“ Shuddha-satvcL.” — Sattva, Ati-sattva, Parama-sattva, Sud-
dha-sattva, and Vi shuddha-sattva are the five different degrees

1 A form of embodied Chaitanya. See Commentary, post.

* In the Mulftdhftra, An&hata and AjnS Chakras respectively.

’ Paramarasa— Param&nanda.

4 Mokshakhy&nandarupam =Nityanandarupa-muktim.

DESCRIPTION- OP THE SIX CENTRES

467

of Chaitanya pervading the body.' Shuddha-sattva is therefore
the fourth (Turlya) stage. By Brahmanadl is meant Chitrinl.
The Lotuses are the six Lotuses which are strung upon Chitrinl.

“ The three Lingas ” (Linga-trayam). — The three Lingas
already described. By this we , are to understand that the six
Chakras and five Shivas are included. She pierces all these,
which altogether make fourteen knots (Granthi).

The Shaktananda-taranginl speaks of “ Her who goes along
the Channel of Brahman* having pierced the fourteen knots.” J
The Svatantra Tantra speaks of the distinctive features of
Linga and Shiva.

“ The Devi goes to Brahman (Nis/ikala)' after having
pierced the Shivas placed in the six Chakras. As She reaches
each of the different Chakras, She acquires the beauty charac-
teristic of each and bewitches Maheshana 5 ; and having there
repeatedly enjoyed Him who is filled with joy, She reaches the
Eternal One (Shashvata). He is said to be transpierced
(Bhinna), as He is bewitched by Para.”

The Maya Tantra says : “ The Devi goes along the Shakti-
marga, piercing the three Lingas in the Chakras in each of. Her
different forms 6 (Tattadrupena), and having attained union (in
the Sahasrara) with Nis/ikala (Brahman) She is satisfied.”
Tattadrupena — i.e., in the forms Vaikharl, Madhyama, and
Pashyantl.

1 Shariravachchhinna-chaitanya.

* Brahma-randhra, the channel within Chitrira is called Brah-
manadl and Brahma-randhra.

J That is, 8 Lingas, 6 Chakras, and the 5 Shivas — vis., Brahma and
the rest — in the 5 Chakras.

4 The supreme or Nirguna Brahman.

5 That is, the Shiva in the particular Chakra.

6 That is, She unites, in Her passage along the Nadi, with ea>ch of
the Lingas in that form of Hers which is appropriate to such union.

468 THE SIX CENTRES AND THE SERPENT POWER

It has been said that 1 * * “ The first state (Bhava) is Vaik-
harl, and Madhyama is placed in the heart ; between th©
eyebrows is the Pashyanti state, and the Para state is in
the Bindu.”* The meaning of the above quotation is that
the four sound-producing (Shabdotpadika) Shaktis — viz., Para,
Pashyanti, Madhyama, and Vaikharl — are identical with Kunda-
linl (Kundalinyabheda-rupa). Hence at the time when
Kundalini starts to go to Sahasrara She in Her form of
Yaikhari bewitches Svayambhu Linga ; She then similarly
bewitches Vana-Linga in the heart as Madhyama, and Itara
Linga between the eyebrows as Pashyanti, and then when she
reaches Para Bindu She attains the stage of Para;(Parabhava).

The Method of Chakra-bheda is thus described : “ O
Parameshvari, let the Sadhaka carry along with Her the Lotuses
which are on the Chitrini, and which have their origin in the
mud of blood and fat. 5 6 Let him 4 enter the channel (Nala) 5 on
the left, from below, and in this way Chakra-bheda (piercing the
Chakra) is effected. After having thus pierced the six Chakras,
She along with Jiva should be led as the rider guides a trained
mare by the reins.”

Also cf. “ The Devi should be led by the Hamsa Mantra to
the Sahasrara through the points of union of the six Chakras
(with the Nadi along the road of Sus/mmna.”

“ Gleaming flame-like ” (Suks/ima-dhammi-pradlpe). — The
gleam is the Hamsa, which is the luminous energy (Tejas) of
the Para Bindu, in its aspect as Nirvana Shakti (Nirvanashak-
tyatmaka). The Parama Shiva shines with it.

1 See Commentary on v. 11, ante.

* According to v. 11, Para is in Muladh&ra, Pashyanti in Svadhis/t-
th& na, Madhyama in Anahata and Vaikharl in the mouth. What is,
however, here described is Layakrama.

5 Lotuses grow in the mud, and these Lotuses grow in the blood
and fat of the body. The process described is Kundalini-yoga, or, as it
is called in the Tippani of Shankara, Bhfita-shuddhi.

4 As the Sadhaka, who has taken the Jivatma from the heart to
the MulAdhAra, and thus identifies himself with Kundalinl, it is h©

who enters.

6 That is, the Nddl.

DESCRIPTION OF THE SIX CENTRES

469

We now describe how the joy of Liberation is brought about.

The Devi by dissolving Kundalim in the Para-Bindu effects
the Liberation of some Sadhakas through their meditation upon
the identity of Shiva and Atma in the Bindu. She does so in
the case of others by a similar process, and by their meditation
on Shakti. 1 In other cases, again, this is done by the concentra-
tion of thought on the Parama Purus/m, and in other case by
the meditation of the Sadhaka on the bliss of union in the
Bindu of Shiva and Shakti.

The Maya Tantra says 2 : “ Those who are learned in Yoga
say that it is the union of Jlva and Atma. According to others
( i.e ., Shaivas) it is the experience of the identity of Shiva and
Atma. The Agamavadis proclaim that Yoga 3 is the knowledge
(Jnana) relating to Shakti. Otherwise men say that the know-
ledge of the Purana Purus/m is Yoga, and others, again the
PrakWtI-vadls, declare that the bliss of union of Shiva and
Shakti is Yoga.” 4 By “ union of Jlva and Atma ” is meant
Samadhi. By Yoga is meant that by which oneness is attained
with the Paramatma. Having spoken of Samadhi, he then deals
with the different kinds of Yoga in Dhyana. By “ bliss of. union
(Samarasya) of Shiva and Shakti ” is meant the sense of enjoy-
ment arising from the union of male aud female. 6

1 Shaktyatmakachintana ; or it may mean meditation on the union
of Shiva and Shakti.

a These verses also^ occur in Ch. XXV, vv. 1, 2, of Sharada Tilaka. By
“ union of Jlva and Atma " is meant the realization of the identity of
the individual with the supreme spirit as indicated in the Mah&vakya
“ Tat tvam asi (That thou art).** By Purana Purus/ta the Purus/ia in
Sankhya Darshana is meant ; the Vais/mavas understand by it Narayana
(collective humanity). By “ knowledge of Shakti ” is meant the Know-
ledge that Shakti is inseparate from Shiva.

3 Shaktyatmakajnana.

4 Samarasyatmakam jnaman. Tantrantara says that Samarasya is
the Dhyana of a KulayogL

6 Strlpumyogat yat saukhyam samarasyam praklrtitam. In other
words, the bliss of Union of Shiva and Shakti, of which sexual union is
the material type.

470

THE SIX CENTRES AND THE SERPENT POWER

The Bnhat Shrlkrama speaks of the manner in which this
is to be meditated upon : “ They with the eye of knowledge 1 see
the stainless Kala, who is united with Chidananda* on Nada.
He is the Mahadeva, white like pure crystal, and is the effulgent
First Cause (Vimba-rupa-nidana), 8 and She is Para the lovely
woman of beauteous body * whose limbs are listless by reason of
Her great passion.” 6

By Kala in the above is meant Kundalini. Vimba-rupa-
nidana qualifies Para-shiva or Chidananda. Chidananda is the
Bindu-rupa Shiva or Para Shiva.

It has also been said 'elsewhere : “ Having united Kuwrfall
with the Shunya-rupa 6 Parashiva, and having caused the Devi
so united to drink the excellent nectar from their union, She by
the same way should be brought back to the Kula cavity.” 7

“ Having brought them together and meditated upon Their
union,* let the Deha-devata 9 be satisfied with the nectar which
flows from such a union.”

The Gandharva-malika speaks of a different process : “ The
Sahasrara is the beautiful and auspicious place of Sadashiva. It
is free from sorrow and divinely beautiful with trees which
always bear and are adorned by flowers and fruits. The Kalpa
Tree M adds to its beauty. This tree contains all the five
“ elements,” and is possessed of the three Guwas. The four
Yedas are its four branches. It is laden with beautiful unfading

' Jnana-chaks/m/i.

9 Chidananda is Consciousness Bliss.

* A variant reading is Bindu-rupa-nidfina, the First Cause in the-
Bindu form.

4 Vamoru— lit., beautiful thighs, the part being' selected as an
example of the whole.

4 Madalasa-vapu/i.

* Shunya-rupa. Shunya means “ the void ” or space within the
Bindu — the Shiva who is That, the Supreme Shiva.

7 Kula-gahvara : the Muladhara.

8 S&marasya : v. ante.

‘ That is, the body of the Sadhaka considered as Devata.

18 A celestial wishing-tree which grants all fruit. ,

I

DESCRIPTION OF THE SIX CENTRES

471

flowers which are yellow, white, black, red, green, and of varie-
gated colour. Having meditated on the Kalpa Tree in this
manner, then meditate upon the jewelled altar below it. O
Beauteous One, on it is a beautiful bed adorned with various
kinds of cloth and Mandara flowers, and scented with many
kinds of scents. It is there that Mahadeva constantly stays.
Meditate upon Sadashiva, who is like the purest crystal, adorned
with all kinds of gems, long-armed , 1 * and of enchanting beauty.
He is ever gracious and smiling. In His ears are ear-rings, and
a chain of gems goes round His neck. A garland of a thousand
lotuses resting on His neck adorns His body. He has eight
arms and three eyes like the petals of the lotus. On His two
feet He wears twinkling toe-ornaments, and His body is Shabda-
Brahma (Shabda-Brahma-maya). O Lotus-eyed One, meditate
thus on His Gross Body (Sthula-vapu/i). He is the quiescent,
corpse-like * Deva within the Lotus who is void of all action.”
Also : “ Meditate upon the Devi KundalinI who encircles the
Svayambhu Linga. Lead the Devi, with the aid of the Hamsa
Mantra to the Sahasrara, where, O Parameshvari, is the great
Deva Sadashiva. And then place there the beautiful KuwdalinI,
who is excited by Her desire. KunrfalinI, O Beloved, then wakes
up and kisses the lotus-mouth of Shiva, who is gladdened by the
scent of Her lotus-like mouth, and O DeveshI, She then enjoys
Sadashiva but a very little while when immediately, O Devi, O
Parameshvari, there issues nectar. This nectar issuing from
their union is of the colour of lac . 3 With this nectar, O DeveshI,
should the Para Devata 4 be satisfied. Having thus satisfied the
Devatas in the six Chakras with that ambrosial stream, the wise
one should by the same way bring Her back to Muladhara. The
mind should in this process of going and coming be dissolved

1 Associated with the idea of strength.

' Shiva without Shakti is Shava (corpse) : Devibliagavatam, and
v. 1 of the Anandalaharl. —

3 Bed, which is the colour of lac, is also that of the Bajas guna.

4 Kundalinl. 1

472

THE SIX CENTRES AND THE SERPENT POWER

there.’ O Parvati, he who practises this Yoga day by day is
freed from deoay and death, and is liberated from, the bondage
of this world.”

Other similar processes should be looked for in other
Tantras.

1 In the Shivasthftnam.

DESCRIPTION OF THE SIX CENTRES

473

Verse 52 '

The wise and excellent Yogi rapt in eotasy , 1 and devoted
to the Lotus feet of his Guru, should lead Kula-kuwdall
along with Jlva to Her Lord the Parashiva in the abode
of Liberation within the pure Lotus, and meditate upon
Her who grants all desires as the Chaitanyarupa Bha-
gavati . 2 When he thus leads Kula-KuwZalinl, he should
make all things absorb into Her.

Commentary

Having spoken of the Dhyana-yoga of Kuw/alinI, he now
speaks of the Samadhiyoga of Kundalinl. The substance of this
verse is that the wise (Sudhi) and excellent Yogi (Yogindra)
intent on the attainment of Samadhi should first of all lead Her
who has been roused, who then, taking with Her .Jiva, reaches
the Brahmadvara, causing the absorption into Herself of every-
thing as She moves along. When She who is the Is/ifadevata
and the giver of all good fruits is led up to Her Lord and is
united with Him, tb© Para Bindu, She should be meditated
upon as the Supreme (Para, i.e., Para Bindu, Parambindusvaru-
pam). When She has been led to Her Lord Shiva, the Para-
Bindu, and has been united with Him, She should be meditated
upon as the Is/ifadevata who grants good fruit.

He should there (in the Sahasrara) dissolve the Para-Bindu
in the Chidatma, 3 4 which is in the void within the Bindu, and
should meditate upon Her (KuncialinI) as Shuddhachaitanyarupa.

1 Samadhi. Vide Introduction, and pout, Commentary.

* The Devi who is the Chit in all bodies.

'' The Brahman as Chit.

4 Pure Chit.

474

THE SIX CENTRES AND THE SERPENT POWER

He thus realizes the identity of Jlva and Atma, being conscious
within himself that “ I am He ” (So’ham) ; and having dissolved
the Ghitta he remains unmoved, by reason of his full and all-
pervading Knowledge.

The Revered Preceptor (Shrlmat Acharya) 1 * has said : “ The
wise one should absorb the Karawa 9 Ma-kara into the Chidatma,
and realize: ‘I am Chidatma, I am eternal, pure (Shuddha),
enlightened (Buddha), liberated (Mukta) ; I am That which
alone is (Sat), without a second (Advaya) ; I am Supreme Bliss
wherein is all bliss and Vasudeva’s very self, I am — Om.’ 3 Having
realized that the mind (Chitta) is the discriminator, he absorbs
it into its witness. 4 5 Let not the mind (Chitta) be distracted
when it is absorbed into Chidatma. Let him (the Sadhaka) rest
in the fulness of his Illumination like a deep and motionless
ocean.”

“ Ma-kara ” 6 * : This is said for those who are Sadhakas of
x tfie Pranava. By Karana is here meant Para-Bindu. By “ I am
Vasudeva ” (Vasudevo’ham) the Vais/mavas are alluded to { vide
ante , vv. 44, 49).

Wo thus see that the worshipper of any particular Devata
should realize that Kundalinl is one with the object of his
worship. In Prawava worship, for instance, the worshipper
realizes his identity with the Omkara ; in other forms of worship
he realizes his identity with Kundalim, who is embodied by all
the Mantras of different worshippers. /

The Tantrantara says : “ The King among Yogis becomes
full of Brahma-bliss by making his mind the abode of the great
void which is set in the light of the Sun, Moon, and Fire.” 6

1 That is, Shankaracharya.

3 That is, the Bindu is Ma-k&ra. It is the Kara?ta or Cause of all.

8 Chid&tm&ham nitya-shuddha-buddha-mukta-sadadvayaft

Param&nanda sandoho’ham vasudevo’ham om it i.

4 That is, the Atma, of which it is said Atma saks/w chetaft kevalo
nirgusiashcha.

5 The Bindu is the Ma-kara.

6 That is, in the region of the Sahasrara. See v. 4. of the Paduka-

panchaka.

description of the six centres

475

“ Lead KunAall along with Jiva ” (Jivena sarddham nitva). —
The Jlvatma which is the Hamsa, in form like the tapering
flame of a light, should be brought to the Mulajhara from its
place in the heart, and then led along with Kundalinl.

“ Abode of Liberation ” (Moksha dhamani). — This qualifies
Pure Lotus (Shuddhapadma). 1 It is here that Liberation is
attained.

“ Devoted to the two Lotus feet of his Guru ” (Guru-pada«
padma-yugalalambi). — This qualifies Yogindra (excellent yogi).
The Author means that Siddhi can only be attained by the
instructions of the Guru. The Sadhaka should therefore seek
shelter at his feet.

“ Rapt in ecstasy ” (Samadhau yataTi). — The Kulamava
Tantra (ix, 9) defines Samadhi thus : “ Samadhi is that kind of
contemplation 2 in which there is neither ‘ here ’ nor ‘ not here ’
which is illumination and is still like the ocean, and which is
the Void Itself.” 3

Also elsewhere : “ The Munis declare that the constant
realization of the identity of the Jlvatma with the Paramatma
is Samadhi, which is one of the eight limbs (Anga) of Yoga.” 4
Patanjali defines “ Yoga to be the control of the modifications
(or functions) of Chitta (Yogash-chittavWttinirodha/i).”

Rapt (Yataft) — i.e., he who constantly and with undivided
attention practises it.

“ When he leads Kula-Kundalini he should make all things
absorb into her ” (Laya-vashat-nitva). 3 — Below is shown the
process of absorption :

“ O DeveshI, the Lam-kara 6 should next be meditated upon
in the Triangle ; there should also Brahma and then Kama-
deva be contemplated. Having fixed Jiva there with the utte-
rance of the Prawava, let him lead the Woman, who is longing

1 Shankara reads it as Shuklapadma, white lotus.

a Dhyana.

3 Svarupa-shunya.

* This is from Sh&rada Tilaka, Ch. XXV, v. 26.

J VishvanStha reads it as Naya-vashat.

6 Blja of Prithivl.

476

THE SIX CENTRES AND THE SERPENT POWER

for the satisfaction of Her passion, 1 to the place of Her husband,
O Queen of the Devas. O Great Queen, 0 beloved of my life,
let him think of Ghrana (PrithivI) and meditate on the adorable
Shakti Hakim. O Daughter of the Mountain, 0 Queen of the
Ganas,* O Mother, all these should be led into Prithivl.”

Also : 44 Then, O Great Queen, the blessed PrithivI should be
absorbed into Gandha, and then, O Daughter of the Mountain
J£ing, the Jlvatma should be drawn (from the heart) with the
Pranava (Mantra), and the Sadhaka should lead Prana, 4 Gandha, 5
and Kundalinl, into Svadhis7i£/iana with the Mantra So’ham.”

And also : 44 In its (Svadhis/i£/iana) pericarp should Varuna
and Hari 6 be meditated upon. And, O Beauteous One, after
meditating on RakinI 7 all these and Gandha (smell) should be
absorbed into Rasa (taste), and Jlvatma, KuneZalinl, and Rasa,
should be moved into Manipura.”

And again : “ O thou of beautiful hips 8 (Sushroni), in its 9
pericarp the Sadhaka should meditate upon Fire, and also on
Rudra, who is the destroyer of all, as being in company with
the Shakti Lakini and beautiful to behold. And, O Shiva, let
him next meditate on the lustrous sense of vision, and absorb
all these and Rasa (taste) into Rupa (Sight), and thereafter lead
Jlvatma, Kundalinl, and Rupa, into Anahata.”

And again : “ Let him meditate in its 10 pericarp on Vayu,
who dwells in the region of Jiva, as also on the Yoni-MaraZala,
which is made beauteous by the presence of the Bana-Linga.
Let him there also meditate on Vayu 11 as united with RakinI

1 Visarga-nasha-kamini.

1 That is, the Bindu in Sahasrara.

3 Attendant (Upadevata) on Shiva, of whom Ganesha is the Lord.

4 Sic in text : Quaere Ghrana or Prana in sense of Hamsa.

5 i.e., Gandha Tanm&tra.

b i.e., Vis/mu.

7 Purawakarini — one of her names.

8 i.e., one who has a beautiful figure, the part being selected for
the whple.

9 “ Its ” — ix. % of Manipura padma.

10 “ its ” — i.e., of Anfthata padma.

u Vayu here is Isha the Lord of Air.

DESCRIPTION op the six centres 477

and touch (Tvagindriya or Sparsha), and there, O Thou who
purifiest, Jlva, Kuwcfalini, and Rupa, should be placed in Sparsha
(Touch), and then Jlva Kurtcfalini, and Sparsha, should be
placed in the Yishuddha.”

And again. “Let him meditate in its 1 pericarp on the
Ethereal region, 2 and on Shiva accompanied by Shakini, and
having placed Speech (Vak), and Hearing (Shrotra), in Ether,
let him, O Daughter of the Mountain, place all these and
Sparsha in Shabda (Sound), and place Jlva KundalinI, and
Shabda, in the Ajna Chakra.”

The above passages are from KankalamalinI Tantra.

“ Triangle ” in the above is the Triangle in the Muladhara,
from which the commencement is made. Lam-kara should be
meditated upon as within this Triangle. Leading of Jlva with
the use of the Prawava is a variant practice. “ Visarga-nashaka-
minl ” : By Yisarga is meant the agitation caused by an access
of Kama (desire). The compound word means She who is
striving to satisfy Her desire (Kama). The bringing of Jiva
by the Hamsa Mantra is, according to the teaching of some,
“ Place of her husband ” (Patyau pade) : This is the Bindu, the
Shiva in the Lotus of a thousand petals. Sadhaka should lead
Her there.

The Blja Lam, Brahma, Kamadeva, Dakin! -Shakti, and
the sense of smell (Ghrawendriya)— all these are absorbed into
PWthivI, and PWthivI is absorbed into the Gandha-tattva.
Jivatma, KuwcMinI, and Gandha-tattva, are drawn upward by
the Prawava, and brought into the Svadhisftf/tana by the
So’ham Mantra. This is the process to be applied right through.
After leading Jlva, Kuwrfalini, and Shabda-tattva, into Ajna
Chakra, Shabda-tattva should be absorbed into Ahamkara
which is there, and Ahamkara into Mahat-tattva, and Mahat-
tattva into Suks/ima-prakriti, whose name is Hirawva-garbha,
and Prakriti again into Para-bindu.

1 Vishuddhapadma.

s Akasha.

478 THE SIX CENTRES AND THE SERPENT POWER

The Mantra-tantra-prakasha says : “ Let Vyoma (Ether)
be absorbed into Ahamkara, and the latter with Shabda into
Mahat, and Mahat again, into the unmanifest (Avyakta) supreme
(Para) Cause (Karana), of all the Shaktis. > Let the Sadhaka
think attentively that all things beginning with Pnthivi are
absorbed into VisTmu, 1 the Cause who is Sat, Chit, and Ananda.’’

That is, Mahat, which is all Shaktis (Sarvashakti), should
be absorbed into Sukshma-prakriti, who is known by the name
of Hiraw/agarbha, and that PrakWti should be absorbed into
Para, by which is meant the Cause in the form of Parabindu.
In this connection the Acharya has laid down the rule that the
gross should be dissolved into the subtle. 2 Cf. : “ It should be
attentively considered and practised that the gross is absorbed
into the subtle, and all into Chidatma.” The absorption of
all things, beginning with PrithivI and ending with Anahata, 3
takes place in the aforesaid manner ; that being so, the feet
and the sense of Smell (Ghrawendriya) and all pertaining to
PWthivI are dissolved in the place of PWthivi, as they inhere
in Pnthivl.

Similarly, the hands, the sense of Taste (Rasanendriya),
an d all that pertains to Water, are dissolved in the region of
Water, In the region of Fire (Vahni-sthana) are dissolved the
anus, the sense of Vision (Chakshurindriya), and all that per-
tains to Fire. In the region of Air (Vayusthana) the genitals,
the sense of Touch (Tvagindriya), and all that pertains to
Vayu, are dissolved. In the place of Akasha are dissolved the
sense of Speech (Yak) and hearing (Shrotrendriya) and all that
pertains to Akasha (Ether).

In the Ajna Chakra the dissolution of Ahamkara, Mahat,
Sukshma-prakriti, and so forth, takes place, each dissolving
into its own immediate cause. The letters of the alphabet

1 Vishnu is specified by this particular Tantra, but it may be any
other Devatft who is the Ishfadevata of the Sftdhaka.

’ Vide v. 40 and Commentary under it.

3 This seems an error, for the last Mah&bhuta Akasha is dissolved
in Yishuddha.

DESCRIPTION OF THE SIX CENTRES

479

should then be absorbed in the reverse order (Yiloma), begin-
ning with Ks7&a-kara and ending with Akara. By “ all things ”
it is meant that “ Bindu ”, “ BodhinI ” and so forth, which have
been shown above to be causal bodies (Karana-Sharira), should
be dissolved in a reversed order (Yilomena) into the Primordial
Cause (Adikarana) — the Para Bindu. Thus the Brahman alone
remains.

The process is thus described : “ The Sadhaka, having
thus made his determination (Sankalpa), should dissolve 1 the
letters of the Alphabet in the Nyasa-sthana. 2 The dissolution of
KsT&a is in La, and La in Ha ; Ha, again, is dissolved into Sa, and
Sa into Sha , , and thus it goes on till A is reached. This should
be very carefully done.”

Also 3 : “ Dissolve the two letters into Bindu, and dissolve
Bindu into Kala. Dissolve Kala in Nada, and dissolve Nada
in Nadanta, 4 and this into UnmanI, and Unman! into Vis/iwu-
vaktra 6 ; Vis/muvaktra should be dissolved into Guruvaktra. 6
Let the excellent Sadhaka then realize that all the letters are
dissolved in Parama Shiva.”

By Vis/muvaktra is meant Pum-Bindu. “ The Suryabindu
is called the Face, and below are Moon and Fire.” ’ “ Bindu is
said to be the Male, and Visarga is PrakWti.” 7

All these authorities imply the same thing, and go to prove
that it is the “ mouth of Vishnu ” (Vis/mu-vaktra) where

1 Samharet.

a The places where the Varnas have been placed in Matnka Nyasa.

3 Here is shown the Anuloma process. The two letters are Ha
and Ksha>.

4 i.e., that which is beyond Nada. See Introduction.

5 Pum-Bindu v. post.

6 That is, the mouth of the Supreme Bindu (cited from Sharada-
tilaka, Ch. Y, vv. 184-135). Also cf. Sharada, Ch. XII, 123, and
Kularnava IV, 76.

7 Cf. Sharada, Ch. XXV, v. 51. Also Nityashodashika, I, 201, and
,Kama-Kalavilasa (Vol. X, Tantric Texts).

480

THE SIX CENTRES AND THE SERPENT POWER

dissolution should take place. The following from Keshava-
charya ‘ also leads to the same conclusion : “ Lead Her (Unman!)
into the Male, which is the Bindu ; lead Bindu into Paratma,
and Par3.tma into Kalatattva, and this latter into Shakti, and
Shakti into Chidatma, which is the Supreme (Kevala), the tran-
quil (Shanta), and effulgent.”

"We have seen that each dissolves into its own immediate
cause. Nadanta is therefore dissolved in . Vyapika Shakti, the
Vyapika Shakti in Unman! and Unman! in SamanI 1 2 * and Saman!
in Vis/muvaktra. When the letters have been thus dissolved,
all the six Chakras are dissolved, as the petals of the Lotuses
consist of letters. 5

The Vishvasara Tantra says : “ The petals of the Lotuses
are the letters of the Alphabet, beginning with A.” 4 The
Sammohana Tantra 6 * describes the dissolution * of the Lotuses
and the petals thus : “ Dissolve the letters from Va to Sa of the
petals in Brahma,' and dissolve Brahma in the Lotus of six
petals which contains the letters Ba to La, and which is called
Svadhishfhana. Do this as the Guru directs.” And so forth.
And ending with :

“ The wise one should then dissolve it (Vishuddha) in the
(Lotus of) two petals which contains the two letters Ha and
Ksfra, and dissolve the two letters which are in the latter lotus
into Bindu, and dissolve Bindu into Kala.” 8

1 Also called Keshava Bharat!— a great Vais/mava teacher who
initiated Shrl Chaitanya the greatest among latter-day Vais/mavas, into
Sany&sa or the path of Renunciation. ,

* Sic. This is in conflict with other texts, according to which
Unman! is above Samanl.

* Padmadal&n&m varna-mayatvat.

4 Adivarnatmakam patram padmanam pariklrtitam.

6 Ch. IV. The passage cited also occurs in Sharad&tilaka, Ch. V,
w. 129-184.

‘Vilaya.

' That is, M&l&dh&ra where Brahma or Ka.mn.lfrgq na is.

8 That is, the Bindu of the Ajna Chakra is dissolved into Ku ndalinf.

description of the six centres 481

We thus see that the four letters in the MQladhara are
dissolved therein and Muladhai*a is dissolved in SvadhisTtf/iana.
Proceeding in this way till the Ajna Chakra is reached, the
letters Ha and Ksha which are there are also dissolved at this
place. Then the Lotus itself is dissolved into Bindu, Bindu
into BodhinI, and proceeding in this way as already shown
everything is dissolved into Para Bindu. When the Ajna
Chakra is dissolved, all that it contains in its pericarp— HSkinl,
Itara-Linga, Pranava — are unable to exist without support, and
therefore after the dissolution into Prakriti these also are
dissolved into Para Bindu.

31

482

THE SIX CENTRES AND THE SERPENT POWER

Verse 53

The beautiful Kuwdall drinks the excellent red 1 nectar
issuing from Para Shiva, and returns from there where
shines Eternal and Transcendent Bliss 2 in all its glory
along the path of Kula , 3 and again enters the Muladhara.
The Yogi who has gained steadiness of mind makes offering
(Tarpawa) to the Is/ifa-devata and to the Devatas in the six
centres (Chakra), -Dak ini and others, with that stream of
celestial nectar which is in the vessel 4 * of BrahmarwZa, the
knowledge whereof he has gained through the tradition of
the Gurus.

Commentary

He now speaks of what should be done after all the different
kinds of Yoga described have been understood. The meaning of
this verse is that the beautiful Kundali drinks the excellent
nectar issuing from Para Shiva, and having emerged from the
place of Eternal and Transcendental Bliss, She passes along the
path of Kula and re-enters Muladhara. The Yogi, after having
understood the different matters mentioned (Tat-tad-dhyana-
nantaram), should think of the inseparate union 6 of Shiva and
Shakti, and with the excellent nectar produced from the bliss
of such union with Para Shiva make offering (Tarpana) to
Kundalinl.

1 Shankara says it is so coloured because it is mixed with the
menstrual fluid, which is symbolic, like the rest of his erotic imagery.
Bed is the colour of the Bajoguna.

* Brahman is Eternity and Bliss.

5 The Channel in the Chitrinlnadl.

4 The vessel is Kundalinl.

‘ Sftmarasya.

DESCRIPTION OF THE SIX CENTRES

488

“ Path of Kula ” (Kula*patha). — The path of Brahman, the
channel in Chitrinl.

Kundall drinks the nectar with which Tarpana is made to
her. The following authority says : “ Having effected their
union and having made (Her drink),” etc. It follows, therefore,
that She is made to drink. The nectar is red like the colour
of lac.

“ From there where shines Eternal and Transcendent Bliss ”
(Nityananda-mahodayat) — that is She, returns from the place
where eternal and transcendental Bliss is enjoyed — i.e., where
the Brahman is clearly realized.

“ 'Again enters Muladhara ” (Mule vishet). — She has to be
brought back in the same way as She was led upward. As She
passed through the different Lingas and Chakras in their order
(Chakra-bheda-kramewa) when going upward, so does She when
returning to the Muladhara.

The Revered Great Preceptor says : “ Kuharim , 1 Thou
sprinklest all things with the stream of Nectar which flows
from the tips of Thy two feet ; and as Thou returneth to Thy
own place Thou vivifiest and makest visible all things* that
were aforetime invisible, and on reaching Thy abode Thou dost
resume Thy snake-like coil and sleep.” 2

“ As Thou returnest Thou vivifiest and makest visible.”
This describes the return of Kundali to Her own place. As
She returns She infuses Rasa 3 into the various things She had
previously absorbed into Herself when going upward, and by
the infusion of Rasa, She makes them all visible and manifest.
Her passage was Layakrama , 4 5 and Her return Sm/^i-krama.*

1 Kuhara is a cavity ; Kuharini would then be She whose abode is

a cavity — the cavity of the Muladhara.

3 Cited from the celebrated Anandalahari Stotra, Wave of Bliss
Hymn, attributed to Shankaracharya. See “ Wave of Bliss,” a trans-
lation, by A. Avalon.

3 Rasa : sap, sap of life — that is, She re-vitalizes them.

4 See v. 62 and next note.

5 That is, She recreates or revives as She returns to her own abode ;
just as She “ destroys ” or absorbs all things on Her upward progress*

484 THE SIX CENTRES AND THE SERPENT POWER

Hence it has been said : “ Kundall, who is Bliss, 1 * the Queen of
the Saras,’ goes back in the same way to the Adhara 3 Lotus.”

The Bhuta-shuddhi-prakarana has the following : “ Let
the Tattvas Pnthivi, etc., in their order, as also Jlva and
Kundalinl, be led back from Paramatma and each placed in its
respective position.” She is then particularly described : “ She
is lustrous when first She goes, and She is ambrosial 4 when
She returns.”

“ Stream of celestial nectar ” (Divyamritadhara). — This is
the excellent nectar which, as has already been shown, is pro*
duced by the union 3 of Shiva and Shakti, and runs in a stream
from the Brahmarandhra to the Muladhara. It is for this
reason that the Author says in v. 3 that “ the Brahmadvara
which shines in Her mouth is the entrance to the place sprink*
led by ambrosia.”

“ Knowledge whereof he has gained through the tradition of
the Gurus ” (Yoga-parampara-viditaya). — This qualifies “ Stream
of Nectar ”. It means that the knowledge is gained from
instructions „(in Yoga practice) handed down traditionally
through the succession of Gurus.

“ Which is in the vessel of Brahmanda ” (Brahmandabhanda-
sthitam). — This qualifies Amrita (nectar). 0 The vessel or support
(Bhanda) on which the Brahmanda (Universe) rests is Kundalinl.
Kundalini is the Bhanda as She is the Source (Yoni) of all.

1 Mudrakfira — that is Anandarupiwi ; for Mudra— Anandadayinl.
Mudra is derived from Mud=ananda (bliss) + Rati— dadati (gives) : MudrA
therefore means that which gives bliss.

* Sura=Deva. Here the different Devas in the Chakras.

' i.e., Mfiladhara.

4 Because ambrosia (Amrita) gives life.

* Samarasya.

* YishvanAtha reads this as an adjective qualifying Daivatam, and
this seems more in consonance with the text. The Brahmanda is
compared to a Bhanda, and the Devatas are in that. The offering is
then made with that stream of nectar to the Devat&s who are in the
Universe. Or, according to Kallcharana, offering is made to the Devatas
of the Amrita which Kendall has drunk.

DESCRIPTION OP THE SIX CENTRES

485

By Daivatam ' is meant the Ishfadevata, and Dakinl and
others in the six Chakras. It has been said : “ O DeveshI, with
this nectar should offering (Tarpawa) be made to the Paradevata,
and then having done Tarpana to the Devatas in the six
Chakras,” and so forth.

Daivatam is the collective form of Devatas.

486 THE SIX CENTRES AND THE SERPENT POWER

Verse 54

The Yogi who has, after praotice of Yama, Niyama, and
the like , 1 learnt this excellent method from the two Lotus
Feet of the auspicious Dlks/ia-guru , 2 3 which are the source
of uninterrupted joy, and whose mind (Manas) is controlled,
is never born again in this world (Samsara). For him
there is no dissolution even at the time of Final Dissolution.
Gladdened by constant realization of that which is the
source of Eternal Bliss , 4 5 he becomes full of peace and
foremost among all Yogis . 6

Commentary

He here speaks of the good to be gained by knowing the
method of 'Yoga practice.

“ From the lotus feet of his auspicious Diksha-guru, which
are the source of uninterrupted joy ” (Shri-diksM-guru-pada-
padma-yugala-moda-pravahodayat). — Amoda means joy or bliss ;
and by Pravaha is meant uninterrupted and continuous con-
nection. Amoda-pravaha therefore means Nityananda, or
“ Eternal Bliss Bliss such as this comes from the Lotus feet
of the Guru, which also lead to a knowledge of Yoga practice.

The Dlks/ia-guru is here spoken of as he is the first to
initiate, and also by reason of his pre-eminence. But in his

1 See Introduction.

* The Guru who has given him initiation.

3 Samks Aaya = Pralaya.

* Nity&nanda == Brahman.

5 Satam — lit., “ of the Good ”,

DESCRIPTION OF THE SIX CENTRES

487

absence refuge may be sought with other Gurus. It has there-
fore been said : “ As a bee desirous of honey goes from one flower
to another, so does the disciple desirous of knowledge (Jnana) go
from one Guru to another.” 1

“ Gladdened by constant realization of that which is the
source of Eternal Bliss ” (Nityananda-parampara-pramudita) —
i.e., who is united with the Stream of Eternal Bliss.

“ Foremost among the good ” (Satam agranl) — i.e., he is
counted to be foremost among the good who are the Yogis.

1 This is from Ch. XII, of Niruttara Tantra. This verse also occurs
in Kularnava (T&ntrik Texts, Vol. V), Ch. XIII, 182.

488 THE SIX CENTRES AND THE SERPENT POWER

Verse 55

If the Yogi who is devoted to the Lotus Feet of his Guru,
with heart unperturbed and concentrated mind, reads this
work which is the supreme source of the knowledge of
Liberation, and which is faultless, pure, and most secret,
then of a very surety his mind 1 dances at the Feet of his
Ishta-devata.

Commentary

He here speaks of the good to be gained by the study of
the verses relating to the six Chakras.

“ Heart unperturbed ” (Svabhava-sthita/i) — i.e., engrossed in
his own true spiritual being.

“ Concentrated mind ” (Yatantarmanah) — i.e., he who by
practice of Yoga has steadied and concentrated his mind on the
inner spirit (Antaratma).

The rest is clear.

Here ends the Eighth Section of the Explanation of the
Verses descriptive of the Six Chakras, forming part of the
Shrltattvachintamanl, composed by Shri-Pumanandayati.

1 Chetas or Chitta.

THE FIVEFOLD FOOTSTOOL 1 (PADUKA-
PANCHAKA)

Introductory Verse 2

I Meditate on the Gum in the Lotus of a thousand petals,
whjj) is radiant like the cool rays of the full moon, whose
lotus hands make the gestures which grant blessing and
dispel fear. His raiment, garland, and perfumes, are ever
fresh and pure. His countenance is benign. He is in the
Hamsa in the head. He is the Hamsa Himself.

1 The meaning of this is explained in v. 7, post.

* This verse is inserted as it was found in a manuscript belonging
to the late Achalananda Svaml, now in the possession of the Yarendra
Anusandh&na Samiti.

490

THE SIX CENTRES AND THE SERPENT POWER

Verse 1

I adore the wonderful White Lotus of twelve letters 1 whioh
is within the womb (Udare) of, and inseparable from, the
pericarp of the Lotus in which is the Brahmarandhra, and
which is adorned by the channel of Kuw^all.'

Commentary

The hymn Paduka-panchaka, composed by Him of Five
Faces,’ destroys all demerit. 4 Kalicharawa by his Tlka called
Amala (Stainless) makes patent its beauty.

Sadashiva, the Liberator of the three Worlds, being
desirous of speaking of Gurudhyana-yoga r> in the form of a
hymn (Stotra), first of all describes the place of the Guru.

The verb Bhaje is First Person Singular, Atmanepada,
emphasizing that Shiva Himself adores or worships. He says*
“ I do adore or worship.” By saying so He expresses the neces-
sity that all worshippers (Upasakas) of the Mantras revealed
by Him should adore this wonderful twelve-petalled Lotus.
He thus shows the necessity of His worship.

The meaning of this verse in brief is this : I adore the
twelve-petalled Lotus which is within the pericarp of the
Sahasrara.

—

1 Dvfidasharna — that is, twelve petals. The petals’ of the lotus are
not independent of the letters thereon.

1 That is, the Chitrinl Nadi. The lotus rests on the upper end of
ChitriwL

3 Shiva. See as to the five faces the citation from the Ling&rchana
Tantra, v . 7, post . There is also a concealed sixth face, 44 like the
colour caused by deadly poison,” known as Nllakanf/m.

4 Amghas — sin and sorrow, pain and penalty.

" Yoga with the Supreme known as the Guru.

THE FIVEFOLD FOOTSTOOL (pADUKA-PANCHAKA) 491

“ Wonderful ” (Adbhuta). — It excites our wonder by reason
of its being pervaded by the lustre (Tejas) of Brahman, and for
other reasons.

“ Lotus of twelve letters ” (Dvadashama-sarasiruha) — i.e. $
the Lotus which contains twelve letters. The twelve letters,
according to those learned in the Tantras, are the twelve letters
which make the Gurumantra ; they are Sa, ha, kha, phrem, ha,
sa, ks/ia, ma, la, va, ra, yam. Some say that by Dvadashama
is meant the twelfth vowel, which is the Vag-bhava-bija . 1 But
that cannot be. If it were so, the authority quoted below would
be tautologous : “ (Meditate on) your Guru who is Shiva as

being on the lustrous Hamsapltf/ia, the substance of which is
Mantra (Mantramaya), which is in the pericarp of the Lotus
of twelve letters, near the region of the Moon 2 in the pericarp,
and which is adorned by the letters Ha, La, and Ksfta, which
are within the triangle A-Ka-Tha. The lotus of twelve letters
is in the pericarp (of the Sahasrara).”

The above passage speaks of the Mantramayapli/^a. The
Mantra substance of this Pl£Aa is the Gurumantra in the form
of Vag-bhava-bija . 3 There would therefore be a repetition of
the same Mantra . 4 “ Dvadashama ” is made up by Bahuvrlhi
Samasa — that in which there are Dvadasha (twelve) Amas
(letters). This lotus has therefore twelve petals, on which are
the twelve letters.

It is true that the letters are not here specified, and there
has been nothing said as to where they are placed ; but the
Gurugita says 5 that “ the letters Ham and Sa surround (that
is, as petals) the Lotus,” wherein the Guru should be meditated.
This leads us to the conclusion that the letters Ham and Sa/^
are repeated six times, thus making twelve, and so the number

1 i.e., Bija of Sarasvati — Aim.

a Chandra-mawdala, by the Commentator (reading the locative as
S&mipye saptaml, i.e., locative case indicative of proximity).

3 Aim.

4 That is, if we understand that the body of both the Pi tha and the
petals is Aim. The Vagbhava Bija Aim is the Guru Bija also.

5 This verse is quoted in full under v. 6, post .

492 THE SIX CENTRES AND THE SERPENT POWER

of petals becomes clearly twelve, as each petal contains one
letter. This is a fit subject of consideration for the wise.

“ Inseparable from ” (Nitya-lagnam). — That is, it is con-
nected with the Sahasrara in such a way that the one cannot
be thought of without thinking of the other.

“ Which is within the womb of and inseparable from the
pericarp of the Lotus in which is the Brahmarandhra " (Brahma-
randhra-sarasiruhodara). — That is, the Sahasrara, the thousand-
petalled lotus in which is the Brahmarandhra ; within its womb,
that is to say, within it (Tanmadhye), that is, within its per-
icarp (Tat-karnikayam).

The Kankala-MalinI, in describing the Lotus of a thousand
petals, thus speaks of the place of the Brahmarandhra : “ In its
(Sahasrara) pericarp, O Deveshi, is Antaratma, and above it is
the Guru ; above him is the Surya Mandfala and Chandra
Manifala and Mahavayu, and above it is Brahma-randhra.”

Some say that by Udara (belly or interior) is meant within
the triangle in the pericarp. That is not right. The word Udara
here mean “ interior ” or “ centre ”. The interior of the Lotus
contains its pericarp but the text does not mean the interior of
the triangle in the pericarp, because the triangle is not here
mentioned. The Shyama-saparya quotes the following explicit :

“ The Lotus of twelve petals (or Letters) is within the
pericarp of the White Lotus of a thousand petals, which has its
head turned downward, and the filaments of which are of the
colour of the rising sun, and which is adorned by all the letters
of the alphabet.” Here the statement 4 within the pericarp ’
is explicit.

“ Adorned by the channel of Kundali ” (Kw/jdali-vivara-
k&ndamanditam). — The Vivara (Channel is that by which
KundalinI goes to Shiva in the Sahasrara. The Chitrini con-
tains within it this passage or channel. ChitrinI is the tube
(stalk), as it were, throhgh which the passage runs, and Chitrini
adorns and is adorned by this Lotus. As a Lotus rests on its
stalk, so does the twelve-petalled Lotus rest on Chitrini, and is
made beautiful by its stalk.

THE FIVEFOLD FOOTSTOOL (PADUKA-PANCHAKA) 493

Verse 2

I adore the Abode of Shakti in the place where the two
pericarps come together. It is formed by the lines 1 A, Ka,
and Tha; and the letters Ha, La, and KsAa, which are
visible in each of its corners, give it the character of a
Mandala . 2

, Commentary

The Guru should be meditated upon as in the triangle A-Ka-
Tha within the pericarp of the Lotus before-mentioned. He
now wishes to describe the triangle so that an adequate con-
ception of it may be formed.

“ The abode of Shakti ” (Abalalayam). — By Abala is meant
Shakti. Here She is Kamakala triangular in form, and the
three Shaktis, Varna, Jy eshtha, and Raudrl, are tha lines of
the triangle. These three lines or Shaktis emanate from the
three Hindus 3 . Kamakala is the abode of Shakti.

The Yamala speaks of the identity of Kamakala with this
abode. The passage begins, “ I now speak of Kama-kala,” and
proceeding says 4 : “ She is the three Bindus. She is the three

Shaktis. She is the threefold Manifestation. She is everlast-
ing.” That is, Kamakala is composed of the three Shaktis
spoken of (Trishaktirupa). He next speaks of the attributes of
Abalalaya (abode of Shakti).

1 A-Ka-Thadi J -£.e., the lines formed by the letters A to Ah, Ka to

Tas and Tha to Sa. These letters placed as three lines form the three
sides of the triangle.

a i.e., the diagram where the Divinity is summoned and worshipped.

4 Vindutrayamkurabhuta — that is, they have the three Bindus as
their sprouting shoot. (See Kamakalavilasa, Vol. X, Tantrik Texts.)

4 TrivinduA sa trishaktiA sa trimurtiA sa sanatanL

494

THE SIX CENTRES AND THE SERPENT POWER

“ The place where the two pericarps come together ” (Kanda-
lita-Kami-kapute.) — Kandnla ordinarily means a quarrel in which
one attacks the other with words. Here its significance is merely
that the pericarp of one (the twelve-petalled lotus) is included
within that of the other (Sahasrara).

Place (Pufa), i.e., the place where the triangle is “ formed
by the lines A, Ka, and Tha ” (KZzpta-rekham akathadirekhaya).
— The sixteen vowels beginning with A form the line Varna, the
sixteen letters beginning with Ka form the line Jyeshtha,, and
the sixteen letters beginning with Tha form the line RaudrI.
The Abode of Shakti is formed by these three lines.

The Brihat Shrlkrama, in dealing with Kamakala, says :
“ From the Bindu as the sprouting root (Ankura) She has as-
sumed the form of letters.” 1

“ The letters Ha, La, and Asha, which are visible in its
corners, give it the character of a ManHala ” (Kona-laks/iita-ha-
la-ksZia-mandali-bhava-laks/iyam). — In its corners — i.e., in the
inner corners of the aforesaid triangle. The three corners of
the triangle are at the apex,' the right and the left. The letters
Ha, La, and K sha, which are visible there, give the place the
character of a Mandala.

One cannot form an adequate conception (Dhyana) of this
triangle without knowing it in all its particulars, and that is
why other authorities are quoted. This triangle should be so
drawn that if one were to walk round it would always be on
one’s left.

The Shaktananda-taran giwl says : “ Write the triangle

A-Ka-Tha so that walking outside it is always on one’s left . 3

Kali Ordhvamnaya : “ The Tri-bindu 4 is the Supreme
Tattva, and embodies within itself Brahma, Vir.-mu, and Shiva

* Varnftvayava-rupinl. Bindu appears in the /orm of letters by
germinating as a sprout. The letters are sprouts from Bindu : that is,
the Universe is evolved from Bindu.

* The triangle, it should be remembered, has its apex downward.

8 Vftmavartena vilikhet. The drawing is made in the direction which
is the reverse to that of the hands of a watch.

4 i.e., the three Bindus considered as one and also separately.

THE FIVEFOLD FOOTSTOOL (pIDUKI-PANCHAKa) 495

(Brahmavishnu-shivatmakam). The triangle composed of the
letters has emanated from the Bindu.” Also : “ The letters A to
Visarga make the line Brahma which is the line of Prajapati ;
the letters Ka to Ta make the most supreme (Paratpara) line of
Vis/mu. The letters Tha to Sa make the line of Shiva. The
three lines emanate from the three Bindus.”

Tantra-jlvana : “ The lines Bajas, Sattva, and Tamas, sur-
round the Yoni-Manrfala.” Also : “ Above is the line of Sattva ;
the line of Bajas is on the left, and the line of Tamas is on
one’s right.” '

By a careful consideration of the above authorities, the con-
clusion is irresistible that the letters A-Ka-Tha go in the
direction above-mentioned.

The Svatantra Tantra says : “ The lines A-Ka-Tha sur-

round the letters Ha, La and K.s/ia.” It therefore places the
letters Ha, La, K.s/;a within the triangle.

It is needless to discuss the matter at greater length.

1 That is, on
of the spectator.

the left and right

of the Yoni or the right and left

496 THE SIX CENTRES AND THE SERPENT POWER

Verse 3

In my heart I meditate on the Jewelled Altar (Manipif/ia),
and on Nada and Bindu as within the triangle aforespoken.
The pale red 1 * glory of the gems in this altar shames the
brilliance of the lightning flash. Its substance is Chit.

Commentary

The place of the Guru is on the jewelled altar within the
triangle. He therefore describes the jewelled altar (Mawiplffta).

“ In my heart ” (Hridi), i.c., in my Mind (Manasi).

“ On the Jewelled Altar and on Nada and Bindu ” (Nada-
bindu-manipltf/iamanrf alam) . — The compound word may be form-
ed in two ways : ManipifTtamandalam along with Nada and

Bindu (Nada-bindubhyam saha), or Nada and Bindu and Mani-
plf/tamaccdalam — i.e., all these three. Some interpret this to
mean that the Mandala Mawipiffta is composed of Nada and
Bindu. But that cannot be. Nada is white, and Bindu is red ;
and the pale red glory whereby the Manipif/ia shames the lustre
of the lightning flash is neither red nor white.

The Sharadatilaka says : “ This Bindu is Shiva and Shakti,”

and divides itself into three different parts ; its divisions are
called Bindu, Nada, and Bija.” If this be interpreted to
mean, as it ought to be, that Bindu is Para-Shaktimaya, and
Bija, Nada, and Bindu, are respectively Fire, Moon and Sun,
^tlien Nada being the Moon is white, and BinAu being the Sun
is red. Pumananda also speaks 3 of Nada afc being white like
Baladeva, etc.

1 Pa&da.

* Para-Shaktimaya = Shiva-Shakti-maya.

5 V. 85, S/iaf-chakra-nirupana.

XVII]

Baddha- Padmasana

THE FIVEFOLD FOOTSTOOL (pADUKA-PANCHAKA) 497

The BWhat ShrTkrama also says : “ There was the imperish-
able Bindu, lustrous (red) like the young Sun.”

Now, as one is white and the other red, they can never be
the pale red gem. The meaning given by us is therefore correct.
The solution is that Nada is below, and Bindu above, and
Mawiplf/ia in between the two — thus should one meditate.
This has been clearly shown in the Gurudhyana in Kankala-
malinl Tantra : “ Meditate on the excellent Antaratma 1 2 in the
(region of the) Lotus of a thousand petals, and above it (Antar-
atma) meditate on the resplendent throne 5 between Nada and
Bindu, and on this throne (meditate) upon the eternal Guru,
white like a mountain of silver.”

“ The pale red glory of the gems in this altar shames the
brilliance of lightning ” (Pa£u-tadit-kadarima-sparddhamana-
manipaialaprabham) . — This qualifies Ma«ipl£ha-mandalam. To
be “ pa£u 99 is to be able to fully do one’s work. Now, lightning
wants to display itself. Here the idea is that the pale red
lustre of the gems in the Pi tha shames the uninterrupted
brilliance of the reddish-yellow (Pingala) lightning flash. It is
of a pale red colour inasmuch as the Manipl£/ia is covered all
over with gems.

“ Its substance is Chit ” (Chinmayam vapu^)- — The Chin-
maya or Jnanamaya body. The body of Nada, Bindu and Mani-
pl^a is Chinmaya or Jnana-maya . 3 Others interpret it to mean,
“ I meditate on the Chinmaya body of the twelfth vowel , 4 the
Blja of Sarasvati, which is the Gurumantra.” But that is
wrong. The Guru is white, and his Blja is also white ; to
attribute to it a pale red lustre would be incongruous.

1 This Anta^ltma is Hamsa. Unless the words in the text, “in
the lotus of a thousand petals,” be read Samlpye saptaml, the view
here expressed diners from that adopted by Kallcharana, that Hamsa
is in the twelve-petalled lotus.

2 Simhasana — lit., lion seat, the seat of the honoured one, the
King’s seat.

3 That is, their substance is pure Chit not in association with Mays.

4 The Blja of Sarasvati or Vagbhava Blja is Aim. Ai is the
twelfth vowel.

32

498 THE SIX CENTRES AND THE SERPENT POWER

Verse 4 .

I intently meditate on the three lines above it (Mawi-
pfflisi), beginning with the line of Fire, and on the brilliance
of Marapl£7ia, which is heightened by the lustre of those
lines. I also meditate on the primordial Hamsa, 1 which
is the all-powerful Great Light in which the Universe is
absorbed. 2

Commentary

On Hamsa-pil/ia, which is within the triangle on ManipK/ia,
between Nada and Bindu, is the place of the Guru. He now
wishes to describe Hamsa and the triangle in order that a clear
conception of these two may be gained.

The meaning of this verse is, shortly, this : I meditate on

the primordial Hamsa, 3 I meditate on the three lines, beginning
with the line of Fire, above the place of Mawiplf/ia and also on
the glory of the ManipKTia itself illumined as it is by the light
of the three lines of Fire and others. The verb “ I meditate ”
occurs once in this verse, and governs three nouns in the
objective case.

“ I intently meditate " (VyammMmi). — That is, I think
with mind undisturbed, excluding all subjects likely to interfere
with my thoughts.

“ Above it ” (Crdhvam asya) — that is, above Manipif^a.

“ The three lines beginning with the line^f Fire ” (Hnta-
bhukshikhatrayam). — This compound word is njade up according
to the rule known as Shaka-parthiva, by which the word Adi,
which corner in between two words is dropped. Adi means

1 That is, the Paraxhahamsa which is both Prakriti and PurusAa.

9 Lit., “ Light which devours the Universe.”

/

i.e M the union of Ham and Sa h whereby the Hamsa is formed.

THE FIVEFOLD FOOTSTOOL (PADUKA-PANCHAKA) 499

“ and others The Line of Fire, 1 * which is called the Line Vama,
emanates from Yahni Bindu in the South, and goes to the North-
East Corner; and the Line of Moon emanates from Chandra
Bindu in the North-East Corner, and goes towards the North-
West Corner: this is the line JyesTif/ia. The Line of S un
emanates from Surya Bindu in the North-West Corner, and
reaches Vahni Bindu : this is the Line Baudri. The triangle
which is formed by the three lines uniting the three Bindus is
Kamakala (Kamakalarupam).

The Brihat Shrikrama says : “ She whose formas letters

is coiled up in the Bindu and comes out thereof as a sprouting
seed from the South. From there 3 She goes to the Ishana
corner (N.-E.). She who thus goes is the Shakti Vama. This
is Chitkaia Para and the line of Fire. The Shakti which has
thus gone to the Ishana corner then goes in a straight line (that
is, to the N.-W.). This line is the line of Jjeshtha,. This, O
Parameshvari, is Tripura, the Sovereign Mistress. Again turning
left 3 She returns to the place of sprouting. She is Raudri, who
by Her union with Ichchha and Nada makes the Slm'mgafa.” 4

The Maheshvari-samhita says : “ Surya, Chandra and Vahni

are the three Bindus, and Brahma, Vishnu and Shambhu are
the three lines.”

The Prema-yoga-taranginl, in describing the Sahasrara,
quotes an authority which is here cited, clearly showing that
the place of the Guru is within this triangle. “ Within it is the

1 Here Fire is the origin of life, and is therefore associated with
Brahma. Moon is associated with VisAwu. And the Sun spoken of
here stands for the twelve suns (Aditya) which rise to burn the world
at dissolution (Pralaya).

* Yasmat is according to the reading given in the original. The
same passage is quoted elsewhere reading yamyat (from the south) in
place of yasmat.

3 Beading vakribhuta punar v&me for vyaktlbhuya punar vame.

4 According to another reading, “ By the union of Ichchha and
Jnana, Baudri makes the Shnmgata.” The passage above quoted
shows that the Kama-kala is a subtle form of KundalinI, more subtle
than the A-Ka-Tha triangle. Cf. Anandalaharl, v. 21, where the
Suks /ima dhyana of KundalinI is given.

600 THE SIX CENTRES AND THE SERPENT POWER

excellent lightning-like triangle. Within the triangle are two
imperishable Bindus in the form of Visarga. Within it, in the
void, is Shiva, known by the name of Parama.” 1

Shankaracharya also has shown this clearly in his Anandala-
har!. The Author of the Lalita-rahasya also speaks of the Guru
as seated on Yisarga. Visarga is the two Bindus, Chandra and
Sflrya, at the upper angles of the (down-turned) triangle.

“ On the primordial Hamsa ” (Adihamsayor yugam). — Liter-
ally interpreted it would mean the union of a the primordial
Ham ancl Sa7; . By Adi (first) is implied the Parama-hamsa,
which is also known as Antaratma, and not the Jivatma, which
resembles the flame of a lamp. The Hamsa here is the combi-
nation of Prakriti and PurusTm.

In Agama-kalpadruma-panchashakha it is said : “ Hamkara
is Bindu, and Visarga is Safe. Bindu is Purus Tia, and Visarga
is PrakWti. Hamsa is the union of Pum (Male) and PrakWti
(Female). The world is pervaded by this Hamsa.”

Some interpret “ Asya urdhvam ” to mean “ above Mani-
plf7ia,” and say that the verse means : “ I meditate on the union
of thQ w two who constitute the primordial Hamsa above Mawi-
plfTia.” This is wrong. The Kankalamalim speaks of the
ManipIfTia as above Hamsa and between Nada and Bindu. So
how oan these be below Hamsa ? This is impossible. This also
shows the impossibility of the reading adopted by some — name-
ly, Huta-bhuk-shikhd-sakham 3 in place of Huta-bhuk-shikhd-
trayarn. If this reading were accepted, then the words Urdhvam
asya (above it) have no meaning. The interpretation “ I meditate
on the union of,” as given above, may, however, be understood

1 i.e., Parama Shiva. rf

a i.e., Ham and Sa/i. The union of the two makes Hamsa/j. This
is the beginning and end of creation. The outgoing breath (Nishvftsa)
Ham of the Supreme is the duration of the life of Brahma the Creator
(c/. Tavayur mama nishvasaA— Prapanchasara Tantra, Ch. I) and Sa/t
is the indrawing breath by which creation returns to Praknti.

3 Huta-bhuk-shikhft-sakha— the friend of the flame of Fire. By
this is meant Vayu (air). As there is no Vayu in this region, therefore
"Vayu cannot be above the triangle or above Maniplf/m.

THE FIVEFOLD FOOTSTOOL (pADUKA-PANOHAKA) 501

in the following sense. We have seen that the TTankalamalin i
speaks of the Hamsa as below the Manipl^a, which is between
Nada and Bindu. The interpretation mentioned is in great
conflict with the view of Kankalamalini. But if Huta-bhuk-
shikha-trayam be read as qualifying Hamsa, then the difficulty
may be removed. Then the meaning would be : “ Below

Maniplf/m is Hamsa, and above it is the triangular Kamakala
which is formed by the Hamsa.” 1

“ Which is the all-powerful Great Light in which the Uni-
verse is absorbed ” (Vishva-ghasmara-mahochchidotkafam).—
“ Bhaks/i ” and “ Ghas ” mean the same thing. The root “ Ghas ”
means “ to devour ”, and the roots “ Chid ”, “ Hlad ”, and “ Dip ”,
all mean “ to shine ”. The Great Light (Mahochchit) which is
the Devourer (Ghasmara) of the Universes : By that is meant

that It is all-powerful (Utkafa). Utkafa, which literally means
very high, here means very powerful.

1 Tasya parlnatasya, Apparently the sense is that the three
Bindus, or Hamsa are below, but that the triangle which they collect-
ively form, or the Kamakala, is above, and in this sense the Hamsa is
both above and below Maniplffta.

602 THE SIX CENTRES AND THE SERPENT POWER

Verse 5

The mind there contemplates the two Lotuses which are
the Feet of the Guru, and of which the ruby-coloured nectar
is the honey. These two Feet are cool like the nectar of
the Moon, and are the place of all auspiciousness.

Commentary >

Having described the place where the two Lotus Feet of the
Guru should be meditated upon, he now speaks of the (Sadhaka’s)
union therewith by meditation (Dhyana) on them, in this and
the following verse.

“ There ” (Tatra) — i.e., in the triangle on the MampItAa.
The meaning of this verse, in short, is : “ The mind there,
within' the triangle on the Maniplf ha, contemplates upon the
Lotus Feet of the Guru.”

“ Of which the ruby-colourcd nectar is the honey ” (Kun-
kumasava-parlmarandayoA). — This qualifies “ the lotuses ”. Kun-
kuma means red, the colour of lac. The excellent nectar which
is of the colour of lac is the honey of the Lotus Feet of the
Guru. Some read “ Jharl ” for “ Pari ” ; the meaning would
then be : “ from which flows like honey the ruby-coloured nectar.”

“ Cool like the nectar of the Moon ” (Indu-makarandashi-
talam) — i.e., they are cool as the nectar-like beams of the Moon.
As the beams of the Moon counteract heat, so does devotion to
the Feet of the Guru overcome sorrow and suffering.

“ Place of all auspiciousness ” (Mangalaspadam). — It is the
place where one gets all one desires. The sense is that by
devout concentration on the feet of the Guru all success is
attained. . ;

THE FIVEFOLD FOOTSTOOL (paDUKA-PANCHAKA) 5Q3

Verse 6

I adobe in my head the two Lotus Feet oi the Guru. The
jewelled footstool on which they rest removes all sin. They
are red like young leaves. Their nails resemble the moon
shining in all her glory. Theirs is the beautiful lustre of
lotuses growing in a lake of nectar.

Commentary

He says here : “I adore the two Lotus Feet of the Guru,
resting on the footstool already described in my head.” By
adoration here meditation is meant.

“ The jewelled footstool on which they rest removes all sin ”
(Nishaktamara-paduka-niyamitagha-kolahalam). — This is, all the
multitude of sins are removed by devotion to the jewelled
footstool which serves as the resting-place of His Feet. Or it
may be interpreted thus : “ The footstool which is studded
with gems — that is, the Mawiplf/ia-mawfala which is the foot-
stool — removes all the multitude of sins. By meditating on the
Feet of the Guru as resting on this stool all sins are destroyed.”
Or it may be thus interpreted : “ The five footstools with which
are inseparably connected the gems (by which are meant the
Chintamani-like feet of the Guru) destroy all the multitude of
sins.” By meditating first on the fivefold footstool, and then
on the feet of the Guru as resting thereon, sin is removed. As
the removal of sins is effected by meditation on the fivefold
footstool, it is the cause which effects such removal.

“ They are like young leaves ” (Sphurat-kisalayarunam). —
That is, the feet of the Guru possess the red colour of newly
opened leaves. The leaves of the Mango and Kenduka 1 tree

1 Diospyroa glutinosa.

. y

504 , the six centres and the serpent power

when newly opened are of a red colour, and comparison is made
with them.

“ Their nails resemble the moon shining in all her glory ”
(Nakha8amullasachchandrakam) — i.e ., the toe-nails are like so
many beautifully shining moons.

“ Theirs is the beautiful lustre of lotuses growing in a lake
of nectar ** (ParamWta-sarovarodita-saroja-sadrochisfeam). — That
is, they have the clear lustre of lotuses growing in a lake of
nectar. He means to say that the excellent nectar drops con-
stantly from the Lotus Feet of the Guru. Purnananda has
said the same thing in v. 48 of the S/ia^-chakra-nirupanam. The
excellent nectar is the lake on which the Feet show like lotuses.
It has been said that the place of the Guru is between the
pericarps of the two Lotuses afore-mentioned. Now, a question
may be raised as to whether it is in the pericarp of the twelve-
petalled lotus below, or in that of the Sahasrara above. To
solve this the following passages are quoted :

Brihat Shrlkrama : “ Then meditate upon the Lotus which
with its head downward is above all, and which drops nectar on
the Shakti of the Guru in the other Lotus.”

Yamala : “ The Lotus of a thousand petals is like a canopy ; 1 *
it is above all, and drops red nectar.”

Gurugita : “ In your own Guru meditate on the Supreme
Guru as having two arms in the Lotus whose petals have the
letters Ham and Sa h and as surrounded by all the causes * of
the universe. Although He manifests in all in varying degrees,
He is without and beyond the Universe. On His will there are
no limitations. 3 From Him emanates the Light of Liberation.
He is the visible embodiment of the letters of the word 4 Guru.”

1 Which is an emblem of supremacy.

8 ix., the Avtotarakaranashariras. See S/*a*chakraniruf>ami, vv. 89

€t 8€Q.

' Svachchhandam atmechchhaya=By His own will He is free.
Cf. Mantr&mft devatft prokta devata gururupircl.

The word Guru signifies many beneficent qualities
Tantrik Texts, Vol. V, Ch. XVII.)

(See Kularwava,

THE FIVEFOLD FOOTSTOOL (paDUKA-PANCHAKA) 505

The Shyama-saparya quotes the following : “ The Lotus
Sahasrara downward turned, in the head, is white. Its filaments
are of the colour of the rising sun ; all the letters of the Alphabet
are on its petals. In the pericarp of the Sahasrara is Chandra
Man/iala, and below the pericarp is the lustrous lotus of twelve
petals which contains the triangle A-Ka-Tha, marked out by the
letters Ha, La and KsTia. Meditate there on your Guru who is
Shiva, seated on the Hamsa-pii/ta which is composed of Mantras.”

The above and similar passages indicate that the place of the
Guru is in the pericarp of the Lotus of twelve petals.

The Kankala-Malini says : “ Meditate on the excellent Antar-
atma in the Lotus 1 of a thousand petals, and on the shining
throne which is between Nada and Hindu, and (on the throne
meditate) constantly upon your own Guru, who is like a Moun-
tain of Silver,” etc.

The Yamala says*: “(Meditate on your Guru) in the Lotus
of a thousand petals. His cool beauty is like that of the full
moon, and His Lotus hands are lifted up to grant boons and to
dispel fear.”

The Purashcharana-rasollasa (Ch. VIII) has the following
dialogue : “ Shri Mahadeva said : ‘ There in the pericarp of the
wonderful everlasting Lotus of a thousand petals meditate
always on your own Guru.’ Shri-Parvati said : * The head of the
Great Lotus of a thousand petals, O Lord, is always downward
turned ; then say, O Deva, how can the Guru constantly dwell
there ? ’ Shri Mahadeva said : ‘ Well hast thou asked, O Beloved,
Now listen whilst I speak to Thee. The great Lotus Sahasrara
has a thousand petals, and is the abode of Sadashiva and is full
of eternal bliss. It is full of all kinds of delightful fragrance,
and is the place of spontaneous bliss . 3 The head of this Lotus

1 Or in the region of the lotus of a thousand petals.

* The Commentator does not say from which of the different
Vamalas he has quoted this and the passage in the first group.

s Sahaj&nanda — that is, the bliss springs up itself. This bliss is
Svabhava.

506

THE SIX CENTRES AND THE SERPENT POWER

is always downward, but the pericarp is always turned upward,’
and united with KundalinI is always in the form of a triangle.”
The Bala-vilasa Tantra has the following : “ Shri DaksTuna-
mflrti said : ‘ As you awake in the morning meditate on your
Guru in the White Lotus of a thousand petals, the head of
whioh great Lotus is downward turned, and which is decorated
with all the letters of the Alphabet. Whithin it is the triangle
known by the name of A-Ka-Tha, which is decked by the letters
Ha, La and KsAa. He of the smiling countenance is on the
Hamsa-pi£7ia, s which is in the region of the Chandra Mandala
within it (the Sahasrara).’ Shri Devi said : 4 O Lord, how does
the Guru stay there when its head is turned downwards ? ’ Shri
DaksMwamurti said : 4 The Chandra MancZala in the pericarp of
the Lotus of a thousand petals is turned upward ; the Hamsa
is there, and there is the Guru’s place.’ ”

These and similar passages speak of the place of the Guru
as in the pericarp of the Lotus of a thousand petals.

As there are two distinct methods, one should follow the
instruction of the Guru and adopt one of the two in his Sadhana
( Anush than a) . For it has been laid down in the Kularoava
Tantra (Ch. XI) : 44 Beloved Vedas and Tantras handed down tp
us by tradition, as also Mantras and usages, become fruitful if
communicated to us by the Guru, and not otherwise.”

1 That is, apparently, if we regard that portion of the pericarp
which is attached to the lotus as its head. The triangle is A-Ka-Tha.

3 Kamakala.

THE FIVEFOLD FOOTSTOOL (PADUKl-PANOHAKA) 607

Verse 7

This hymn of praise of the Fivefold Footstool was uttered
by Him of Five Faces. By (the recitation and hearing of)
it is attained that good which is gained by (the recitation
and hearing of) all the hymns in praise of Shiva. Suoh
fruit is only attainable by great labour in the Wandering
(Samsara).

Commentary

He now speaks of the good gained by reciting and listening
to this Stotra.

“ Hymn of praise of the fivefold Footstool ” (Paduka-
panchakastotram). — Paduka means a footstool (Padarak.s/iana-
dhara). The five of these are : (1) The (twelve-petalled) Lotus ;
(2) the triangle A-Ka-Tha in its pericarp ; (3) the region of the
Nada, Bindu, and Ma«ipi£7ia in it ; (4) the Hamsa below ; and
(5) the triangle on the Mawiplffta. Or they may be counted
thus: (1) The Lotus ( i.e twelve-petalled); (2) the triangle
(A-Ka-Tha) ; (3) Nada-Bindu ; (4) the Manipif/ta Mandala ; (5)
the Hamsa — which is above it and taken collectively form "the
triangular Kamakala.'

Stotra is a hymn of praise. This hymn, including the verse
which speaks of the benefit to be gained by listening to it, is
one of seven verses.

' These two accounts appear to agree as to the position of the
following in the order stated — viz., twelve-petalled Lotus with A-Ka-
Tha triangle in which are Ma?;lplf/ta, with Bindu above and Nada below.
There remains then to be considered the position of Hamsa and the
Kamakala which they form. Both are one and the same, the first
being the three Bindus, and the second the triangle ; they make
(Kamakala), from which emanates (and in this sense forms part of it)
the lower A-Ka-Tha triangle (for this Varnamaya). In the second
classification the three Bindus and the triangle (Kamakala) which they
form are treated as one, and placed above the ManipK/ta. In the first
classification, apparently with a view to gain accordance with the
KankalamalinI Tantra cited under v. 4, the Hamsa and the triangle
which they form are taken separately, the first being placed below and
the other above MawipW/ta.

508

THE SIX CENTRES AND THE SERPENT POWER

“ Uttered by Him of Five Faces ” (Pancha-vaktrad vinir-
gatam). — The Five faces of Shiva as given in the Lingarchana
Tantra are : “ On the West ' (i.e., back) is Sadyojata ; on the
North (i.e., left) is Vamadeva ; on the South (right) is Aghora ;
and on. the East (front) is Tat-purusha. Ishana should be known
as being in the middle. They should thus be meditated upon
in a devout spirit.” Vinirgata means uttered (lit. come out) —
that is, uttered by these Five Faces.

“ By it is attained that good ” (SAadamnaya-phalapraptam). —
This literally means : “ by it is obtained the fruit of what has
been spoken by the Six Mouths.” The Six Faces are the five
given above and a sixth concealed one which is below, called
Tamasa. This is alluded to in S/mdvaktranyasa in the Shiva
Tantra thus : “ Om Ham Hrim Aum Hrlm Tamasaya Svaha ” ;
as also in the meditation (Dhyana) there given, thus : “ The
lower face, Nilakanfha, is of the colour caused by the deadly
poison Kilakufa.” !

S/tadamnaya is what has been spoken by these Faces — that
is, all the hymns of praise to Shiva. By the fruit of this is
meant the benefit gained by reciting or listening to all these
Mantras, and practising the appropriate Sadhana. This is what
is gained through this hymn.

“ It is attainable by great labour in this Wandering ” (Pra-
panohe chatidurlabham). — By Prapancha is meant this Samsara
(Wandering or World), comprising the Universe from all effects
up to Brahma, and which is shown by Maya. It is difficult of
attainment (Durlabha), as it is the result of manifold merit
acquired by the practice of laborious endeavour (Tapas) in
previous births.

End of the Commentary (TippanI) of the Name of Amala
(Stainless), written by Shri Kallcharana on the Padukapanchaka
Stotra.

i The direction one faces is the East.

a The poison churned out of the ocean and drunk by Shiva. The
word means the secret emissary of Death.

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SOME PRESS NOTICES

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TANTRIK TEXTS

EDITED BY

ARTHUR AVALON
VOL. II

SHATCHAKRANIROPANA

AND

PADUKAPANCHAKA

Revised with variant readings
EDITED BY

taranatha VIDYARATNA

publishers :

GANESH & Co., (MADRAS) Ltd.
1960

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